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About Google Book Search Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at|http: //books .google .com/I , Google , Google OPINIONS CLERGYMEN OF THE PROTESTANT EPISCOPAL CHURCH IN THE UNITED STATES. JiiUke College, 111 Feb. 7, 1844. Sin-'—Iam glati to hear you are abonl to publiishihe Homilies. Ueiier late than never. Had they been in every Charchman'a hand, and their Messed contents well treasured in his heart, his head would not be turning over his shoulder to Rome, with longing eyes for her abominations. Go on then, my good sir, and get them before the pablic as soon as yon can. ¥ou cannot do the Church a better service. My own clei^y are all well supplied from the great ntii&bers I brought with me from England. With prayers for a difine blessitig on your undertaking, I am, your faithful friend and humble servant in the Lord Christ. PHILANDER CHASE, Sen'r. Bishop of the Pro!. Epia. Church in the U- S A. Mr. Edw. C. BrnniE. Hartford, Janriary 1 7, 1 844. DeiB Sir; — I am glad to learn, by your letter of the 9tli inst., that you are about to publish a beautiful edicion of the "Book of Homilies" &c. with the "Canons Ecclesias- tical" as set forth in the year 1603 ; with an appendix containing the " Articles of Reli- gion" and "Canons" of the Church in this country. The present slate of the church renders it important that all her members should be thoroughly acquainted with the true import of her doctrines, discipline and worship. Be- lieving that the proposed publication, will be conducive to these ends, it has my hearty good wishes for its success. THOS. C. BROWNELL, Bp. afthe Dioceis iff Canneclicv,t. Fhiladephia, Feb. 7, 1844. It affords me much pleasure that Mr. E. 0. Biddle is about to publish a reprint of the Homilies, from the last 0):(brd edition. And I cordially recommend the work to the patronage of the clergy and laity of the diocese of Pennsylvania. H. U. ONDERDONK, Bishop of Ihe Prot.Epis- Chui-ch in the Diocese if Pemia. New York, January IS, 1844, DiiB Sin; — I am happy to learn that you are about publishing an edition of the Homi- lies. I sincerely wish you success in the enterprise, and if the recommendation of it, which I hereby cordially and respectfully tender, will at all contribute to this effect among the clei^y and members of the church, it will alford much pleasure to Yours, dear sir, very truly, BENJ. T. ONDERDONK, Bishop of the Prat. Bpis. Church in Ihe Diociac qf New YorlC. Raleigh, Jan. 29, 1844. Mt Deib Sih: — Your letter asking my recommendation of your reprint of the last Oxford edition of the Book of Homilies, with the Ecclesiastical Canons set forth in 1603, has only just been received, owing to my absence from this city. I hasten, however, to assure you not only of my " approval" of these works, but also of my conviction, that in their republication in the form you propose, you will confer an essential benefit upon the church in this country: and of my hope that this benefit may be realized in their general circulation among churchmen of every order. I remain, dear sir, most truly your friend and servant, L. S, IVES, BMop of the I'rol, Epis. Chrirch iit Ihe Diociat qf N. Carolina. >y Google 4 Vpiniom. Fhilada., January 10, 1844. Dbah Sih r — Your proposeil edition of the Book of Homilies, together with the Canons of our Mother Church of England, and an Appendix containing the Articles and Getieral Canons of our own Church, can hardly fail to command universal approbation, and to be productive of considerable good. I* will combine in nne volume the liighest standard authorities, next to the only infallible rule of Scrtptnre, upon every important doctrine of faith and discipline which interests the Protestant Christian; since, however, we may regard them as our own peculiar heritage, of which no Episcopalian should be ignorant, yet it is not too much to say, that the intrinsic merits of the Homilies and the Articles commend them to the most cordial regard and cotifidence of ail who stand fast in the piinciples of the great Eeformation. JOHN H. HOPKINS, Biehop i^Prftl. Epis. Church in the Dioctst of Vermont- Diocese of Kenluckg, Jan. 33, 1 844. Mi Dear Sib; — The agitating controversies of the times call loudly for a return to the fundamental principles of doctrine and ecclesiastical order: and that press is emphati- cally performing a aeaaonable service which is employed in the republication of the earliest, most authentic and sacred documents from which a knowledge of the first and the true can best be derived. Next to the Bible and the Prayer Book, for this purpose, the Homilies of our Mother Church of England are undoubtedly to be ranked. The edition which you propose publishing, appears lo me to be specially worthy of patronage; and the documents which you propose to add to your edition, will, to country clergymen especially, prove invaluable. B. B. SMITH, SialiopqflheProt.Epis. Charch ia the Diacesc i^ Kintucki/. Gambia; Januory 18, 1844, Dsia Sir: — It is well and seasonable thataneweditionof the Homilies should be pub- lished in this country. They certainly contain, as our 35lh Article says, " a godly and wholesomedoctrlne, and necessary for these times." I think therecouldhardlybe timesin which that wholesome doctrine would be more required than it is at present. As familiar and standard expositions of the doctrines of our Church; and as the Church's stern testi- mony against the corruptions of Romanism, they are invaluable. Certainly, every family in the Protestant Episcopal Church of this country, should have a copy of the Homilies. But I believe the edition published many years ago, by the Homily and Prayer Book So- ciety of Maryland, is the only American edition; and that has been long out of print. ■Wishing your edition an extensive patronage, I am, Dear Sir, your obed't serv't CHAS. P. McILVAINE, BisTiop qf the Prol- Epia Church ix the Diocese nf Ohio. Columbia, Te'm.,Jati. 19, 1844. Dear Sir; — I am pleased to learn that you have in press a reprint of the Oxford edition of the Book of Homilies. I think there can be but one opinion, as to Ihe value of a work embodying so much of sound doctrine, and wholesome direction in practice, to Christians in all conditions of life. It is a work which the most learned minister of the gospel and the most ignorant disciple may read and study with profit, and to their soul's health. If the expression of this opinion will be of service to you in the prosecution of your design, you are at liberty to make use of it to that end. Very respectfully, yours, i&c, JA. H. OTEY, Biahtgi nfthe Prol. Epia. Church in the Diocese ^ Temiiseet, Wilmington, Jan. S2, 1844. The proposed republication of" The Book of Homilies, &c, by Mr. Edw, 0, Biddle, is deserving oC the encouragement of the Clergy and members generally, of our Church. The " godly and wholesome doctrine" of these venerable standards of the Reformation Era, should be familiar to every intelligent Churchman. ALFRED LEE, Bishop t^ ihi Prot Bpis Church in Delaware, Eiehmond, Jan. 19, 1844. ' Respected Sm: — I am happy to learn from your letter that you are about to reprint " the Book of Homilies," and ■' the Canons Ecclesiastical," from the last Oxford edition, together with "the Articles of Religion," and "Canonsof the Protestant Episcopal Church In Che U. S. A." >y Google Opinians. S ■Hie value of the volume needs no commetidaiion, and the convenience of having such Contents under one cover, must render it very acceptable to tiie members of our church. Yours, truly J. JOHNS, Aaaiitant Bishop if the Fnt. Epis. Chta-ch in (Ae Bincise if Virgima. Bos/on, January 15, 1844. Deih Sth ; — I am rejoiced to learn from your letter just received, that you propose to publish a new and cheap edition of the Homilies of our Church. There never was a time when the people stood more in need, than at present, of the wholesome instruction con- tained in these incomparable productions. To recommend them, seems very like recom- mending the Prayer Book. Yet a word in their favor will not be altogether superfluous, at a time when Ihe labors and views of the English reformers are, strange to say, by- some iJepreciated and slighted; and men "of whom the world was not worthy," are repre- sented as having very qualified claims upon our gratitude and veneration. Truly yours, MANTON EASTBURN, Bishop qflhe Ptof. Epis. Chmrch in the Diaceat qf Masiachutetta. Prooidence, Jan. 13, 1844. Deah Sitt : — I rejoice to hear of your purpose to publish an edition of the Homilies of the Church. Although not of eqna' authority in matters of faith wi^ die Creeds and Articles, yet they "contain godly and wholesome doctrine necessary for these times," and show ns how the Reformers of the English Church were accustomed to present the most important points of Christian faith and practice in their popular discourses. There have been but two American editions of the Homilies, — one in New York, and the oiher, under the auspices of the Prayer Book and Homily Society of Maryland. Yours will be more valuable from having attached to it the Canons of the Church of England, and the Constitution and Canons of Ihe Protestant Episcopal Church in the United Siales. The circulation of former editions was, Ifear,loomuchoonfined to the clergy and can- didates for orders. Yours, it is to be hoped, will be patronized also by the taity, No Episcopalian family should be ignorant of the laws of the church, or of any part of its doctrinal standards. Yours, &c., J. P. K. HENSHAW, Bishop liflhe Prot, l^a. Chvrch tn the Dioctse if Rhode Island. PAiladelphia. Feb. 6, 1844, Sib: — Tt gives me great pleasure to recommend your beautiful edition of the Book of Homilies to all persons who may wish for a copy of a worlt, which no churchman should be without I have compared the specimen which you sent me, with the last Onford -''"' " -'' —' '"' ■ .. J 1 ^ — --- 1 I -1 g^mj^ your ir laudable undertaking, I am respectfully, yours, B. DORli, RcctBr if Christ ClaiTCh, PhUadelpkia, Feb. 6, 1844. Desr Sih; — In answer to your letter of yesterday, I have to say, thai it would be pre- sumptuous indeed, in me, to think thai the republication of the admirable "HomiUes of the Oboroh could derive ihe least consequence from my recommendation. The valuable standards of the Church need no such testimonial from my unimportant pen. But I can truly say, that I am rejoiced to learn that you have those noble documents in press ; and hope that they will be extensively read by Ihe members of our communion. From the specimen you have politely sent me, I think your edition cannot fail to be approved of, and to meet a ready sale. I hope that your enterprise will be properly ap- preciated and duly rewarded. Very respectfully, your friend and servant, HENRY W. DUCACHET, Beclor if St. Stephen's Church. Philadelphia, Feb. 6. 1844. Sik: — I am much gratified to hearof your proposed republication of the Oxford edition of the Book of Homilies, with the Canons of the Church of England; and an Appendix, containing the Articles, Constitution, atid Canons, of the Americau Church. It will ap- pear very seasonably a! the present juticture, and cannot fail to be welcomed by Church- men generally. With best wishes for its extensive circulation among them, J am, very truly, your friend and servant, JOHN COLEiMAN, JtectBi- if Trinily Church, Sealhmark, an4 BiilBr of the "Banncriftlie Cross." , Google 6 Opinions. Pkiludclphla, Feb. e, 1844. Dear Sm; — Most cheerfully tlo I comply wilh your request, "io aid by the inflaence of my name," if it has any influence, in giving the widest posisible circulation to the "Book oe Homilies." Neit to earnest prayer, for tlie leaching of the Hoiy Ghost, and intimately connected with it, I know of no better means lo promote ■' the Unity of the Spirit in the bond of peace," than by the disseminaiion of the approved and authorized teaching of the Church. "Our Church's strength woaM be irresistible," (saya Mr. Newman) "humatity speaking, were itbal at unity wilh itself." If it remains divided, part against part, we shall see rfie energy, which was meant to subdue the world, preying upon itself, according to our Saviour's espress assurance, that such a bouse "cannot stand. "The Book of Homilies is acknowledged on all hands to " contain a godly and whole- some doctrine," and no one can deny thai it is " necessary for these limes ;" quite as much so perhaps, as it was for the reign of Elizabeth, when il was "appointed to be read in Ihe churches" of England. By the circulation of this book, the laily will be able to determine what the truth is, as Aewanrfura'/ne&MrfbytheChurch; better than they can, by the opposing testimony of too many of her living teachers. May the time soon come, (if we may hope for so desirable a consummation,) when the clergy and the laity of the Church, will love and treat one another as brethren; "not lightly throwing aside our private opinions, which we seem to feel we have received from above ; from an ill-regu- lated untrue desire of unity ; but returning to each other in heart, and coming together to God, to do for us, what we cannot do for ourselves." Yours affecuonately, GEORGE BOYD, Eiclot qf St. John's CImrch, N. Liberlic), P. S. — Thealyle in which you propose publishing the "Book of Homilies," is beautiful, and the additions of the "Constitution and Canons of the Church of England, as set forth in the year 1603;" and the "Articles, Constitution and Canons of the Protestant Episcopal Church in the United States," will greatly enhance its value. G. B. FMIaddpMa, Feb. 7, 1814. De»h Sih:— r am happy to learn that you are about to issue a reprint of the "Book of Homilies," with the Constitution and Canons of the Church of England, and with an Appendix containing the Articles of Religion, Constitution and Canons of the Protestant Episcopal Church in the United States of America. Such a publication cannot fail lo have an extensive circulation. I hope it will find its way into every Episcopal family in the land. With great respect, yours, &c. TH08. M. CLARK, PMiadelpMa, Feb. 6, 1844, Mr Bcin Sib: — I have heard with much pleasure of your plan of publishing a new edition of the "Book of Homilies," and very cheerfully commend the work to the atten- tion of all who desire to know the real doctrines of the Protestant Episcopal Church, Though its language is so antiquated, the authority of the work remains the same; and we may apply to it, with an emphasis, the declaration of those who once set it forth — that it is '^ tapeciQily needful fur these times." With best wishes for the success of your enterprise, I remain, dear sir, yours, very respectfully, WILLIAM N. SPEAR, Rector if St. Luke's, Phila. Philadelphia, Feb. 12, 1844. DEiB Sib : — I rejoice to hear of your purpose to publish a reprint of the Book of Homilies. There could not well be a more acceptable service done to the members of the Episcopal Church, at the present day, than to bring within their reach this volume of sound and scriptural principles. Wishing you all success in your enterprise, I remain truly yours, RICHARD NEWTON, Rector of SI. Paul's CkuTch. >y Google Opiniam. 7 Fhikdelphia, Feb. 13, 1844. DeihSib: — It gives me sincere pleasure to hear that you are preparing an edition of the Homilies. Their ancient and rustic dress are unfashionable, and may be un- popular in our day; but Ihey contain the truths of Grod's Holy Word, clearly, strongly, faithfully eipressed; and their circulation will do much good in the effort to build up, and sustain the interests of Evangelical truth. Yours, STEPHEN H. TYNG. Rectgr t^ Ihe Church a/ the Epiphatiy^ PkilaMphia, Feb. U, 1844. Deae Sib : — It gives me great pleasure to recommend the edition of "The Homilies with Various Readings," which you are about publishing. The typography is decidedly superior to any American ediiion I have ever seen; and as (he American Church endorses the Homilies, in so far as they are "An explication of Christian doctrine, and instructive in piety aud morals," a copy of your edition should find its way into the library of every Churchman. EespecifulJy yours, W. H. ODENHEIMER, Rector ef at. Ptln-'a Church. Fhikdelphia, Feb. 19, 1844. Dbsb Sir; — I am glad to find that you are preparing for publication a substantial edition of our good old book of Homilies. I have long been aouustotned to esteem it as the very next best work to our book of Common Prayer; and although in the nature of things it can never be expected to have a circulaiion any thing equal thereto, stilt, it ought certainly to be measurably proportionate. I am sure you will spare neither care nor expense in making it worthy the approval of our church, and I trust you will be rewarded by a large and continuous demand. With great respect, yours, truly, \VM. SUDDARDS, Jtector qf Grace Chunk. New York, Feb. 8, 1844. Mi Deih Sia; — I am not aware that there has been an American reprint of the Con- stitution and Canons of the Church of England, and yet Ihey are documents to which the inielli gent members of our Church, and especially our Clergy, have frequent occasion to refer. A new edition of the Homilies also, is much needed, and I cannot but think, therefore, that your proposition to republish "the last Oxford ediiion of the Book of Homilies," &0i, will meet with general encouragement. Accept my best wishes for your success in the enterprise, and believe me^io be. Dear sir, your obdt. ser. S. SEABURY, Sector of Church of the Annunciation and Editor i/f " The Chmehjuan." New Yorl!, Feb. 10, 1844. DsAB Sin: — No publication could be more opportune than that which you contemplate. Error will always increase among us in proportion to our disregard of the sentiments of our Protestant Fathers; and therefore the readiest reproof of error, is the circulation of the truths which our Reformers believed and taught, in the form in which they have delivered them to us. In this view your intended publication of the Homilies has my heartiest approval and recommendation. Yours, respectfully, , Google , Google CERTAIN SERMONS !3l})poiiitcI) to he reaE) iu Cljnrcljcs in tl]i: time of (ffiueen €li?al)etl); BY AUTHOEIIT FKOM KING JAMES I., A. D. 1623. THE CONSTITUTIONS AND CANONS CHURCH OF ENGLAND, SET FOETH A, B. 1603. WITH AN APPENDIX, AMICLES OF BEIIGION, CONSTITUTION, AND CANONS PROTESTAXT EPISCOPAL CHURCH nmiEJ STATES OF ASEBICA. PIIILAPELPHIA; HKRMA-N HOOKER, COSNER CHESTSUT AND E.!GIITI1 STREETS. 1855. , Google , Google ADVERTISEMENT THE EDITION OF MDCCCXXII. In the present edition of the Homilies, which is the fifth that has issued from the Clarendon press since the com- mencement of the nuieteenth century, the text of the first part ov boolt has been compared with four ancient editions, the various readings of which are exhibited at the bottom of the pages, and are distmguished by the letters A. B. C. D. A. is the first edition of the first book. It was printed in quarto by Richard Grafton in the year 1547, and is dated on the last day of July in the first year of king Edward the sixth. B. is the earliest edition in which the Homilies of the first book, being twelve in number, are divided into thirty- two parts. It was printed in quarto by Grafton in the year 1549, and is dated in August of that year. The copies of both A. and B, employed in preparing the present edition, are preserved in the library of Corpus Christi CoUege in this University. C. is an edition in quarto, printed by Richard Jugge and John Cawood in the year 1562. Two or more editions ap- pear to have been printed by the same printers in the same year*; but the present editor has had no opportunity of comparing them, and of endeavouring to select the earliest. The copy actually used is preserved in the archiepiscopal library at Lambeth, and is bound up in the same volume with an edition of the second part, printed in 1563, which will be mentioned hereafter. • One of Ihese editions is in small octavo. There is a copy of it in the , Google IT ADVERTISEMENT TO THE D. is an edition of both parts of the Homilies in foHo (the earhest of that size which the editor has seen) printed by John Bill in the year 1623. The copy used belongs to the library of Christ Church''. There are many other ancient editions both of the first part of the Homilies separately, and of the first and second united. They may be divided, as far as regards the first part, into four classes, which diifer materially from each other in their readings. Although there is hardly any edi- tion which exactly agrees with those which preceded it, the present editor has not thought it necessary to collate more than the earliest edition of each class*. The editions of the second part of the Homilies may all be divided into two classes, and the copies used in preparing the text of the present edition are only two, marked A. and B. A. is an edition in quarto, printed by Jugge and Cawood in 1563. It is justly observed by Strype^, that there are two or more editions of this date ; and another writer sus- pects that there are four^ The present editor hEis seen and examined two. The coOation now printed is taken from a copy in the library of Exeter College''. The other edition, 'Thiscopydiflersiiisomerespects date 1663. There is a Ihirdin the from one in the possession of the university library, and a fourth in editor, in which the first twenty-four Trinity college library, in the same pages appe'arto have been reprinted university, which bearthesamedaie. with several inconsiderable altera- They are all in quarto, and in some tions, one of the most remarkable of respects different from each other, which is the strict rigour nf the law Whether the diversity be such, as instead of the full request of the law, ai^ues thai ihey are of really dtffer- p. 28, 26. ed. 1832. [p. 30, line 23, of ent impressions,! wish some person this edit.] The editor's copy seems thalhas leisure andpatience enough, to agree with a copy on lac^e paper andunderstands printing wel!, would at Lambeth. examine and inlorm us." ' It is proper to mention, that B. ' On comparing this collation with and C. were in the first instance ex- one which was made some years ago amined only in those places in which for a different purpose, it was disco- A. and D. differ. Since (he first book vered, thai Ihey were both defective was printed off,however,B. has been in some respects, each collator hav- collated throughout, and some addi- ing passed over in silence a certain lional various readings of small im- number of various readings. This porlance have been collected.* discovery will not surprise any per- * Life of Parker, p. 138. son who is conversant with operas 'Bennet.Es.'iayonthe Thirty-nine tions of this nature; and itis men- Articles of Religion, 1715. p. St5. tioned merely for the information of " There are in St. John's college li- those readers, who are not aware of brary, in Cambridge, two copies of the extreme difficulty of collating the second tome of Homilies, bearing books with perfect accuracy. • [In Ibe adUlan of 1^2 Ihese various resdlngB were placed in an Appendli ; but In f ubsequeat ediUuoa Ihej ara iacorporiiifd Id ihe nolesO , Google EDITION OF MDCCCXXir. v of which there is a copy at Lambeth, is more correctly printed, exhibits a somewhat different text, and more fre- quently agrees with the subsequent editions. This last cir- cumstance induced the editor to suspect at first, that the latter edition is more recent than the former. But farther consideration has in some degree weakened this suspicion^. He now regrets, that he did not either give the readings of both copies, or of the Lambeth copy alone. The Homily "against Disobedience and wilfnl Rebellion" does not occur in any edition of the Homilies printed before 1571. But there exists a separate edition of it, printed in quarto by Jugge and Cawood, which is probably somewhat earlier than the edition of the entire second book printed in that year. Copies of that separate edition are preserved at Lambeth and in the British Museum. They consist of ten signatures of four leaves each, and there is no appearance of a title-page in either of them. The copy at Lambeth has been collated for this edition, and the various readings of it are marked A. as being the first edition of the homily which it contains. B. is the edition of 1623, already distinguished among the editions of the first book by the letter D. In exhibiting the various readings extracted from the several editions above mentioned, the modern system of orthography has commonly been followed. In a few par- ticular cases only, for reasons which will be obvious in each case to a reader of sagacity, the ancient spelling of the various readings has been preserved. To have preserved it throughout, would have exceedingly aggravated the labour of the editor and the printer, without conierring any cor- responding benefit on the reader. With the exception of orthographical variations, hardly any difference of reading has been deemed too inconsiderable ( p. 376, S4, [362, 13.] " In that he with his holy word. If holi/ was ihe healedmenwithhisonlyword." This original reading, on^ is certainly a is the true reading.in which the Lam- very ingenious alteration. Whereas, beth copy agrees with the great ma- if onli/ was the original reading, ftoiy jority of the editions. But the copy is an error of the press exceedingly in Ihelibrary of EietereolleEe reads likely to be committed. , Google ■ri ADVERTISEMENT TO THE to be noticed. The variations of among and amongst, Jesu and Jesus, toward and towards, with many others of as lit- tle importance, might perhaps have been entirely omitted withotit inconvenience. But the bulk of the volume is very little increased by the admission of such variations, and there are many readers, to whom it is more satisfactory to be permitted to exercise their own judgment in weighing the importance of various readings, than to be compelled to ac- quiesce in the decision of an editor. An edition of the Homilies in foho with various readings was published in the year 1816, by a society in London called " The Prayer Book and Homily Society," The various readings of this edition are collected from not fewer than ten different editions, several of which, however, are entirely destitute of authority. The editor has not pub- lished the whole of his collation, but has merely selected such readings as appeared to him to be important. The text of the present edition was formed for the most part on the principle of adhering to the last recension pub- lished by public authority, that is to say, to the edition of 16S3, which probably was not only reprinted, as stated in the title-page, but also revised by authority of the crown, the alterations of the text being by far too numerous and important to have been made by the printer, or by an editor employed by him. As no later recension has ever been made by public authority, the edition of 1623 has some claim to be considered as the standard text of the Homilies, and to be compared with the Bible of 1611, and the Book of Common Prayer of 1662. Except in a very small ntmiber of instances'!, x\y^ present editor has so far deferred to the authority of the edition of 1623, as to admit no reading, which is not found either in that edition, or one of those which preceded it. The text * Ode of the most remarkable of including that of 1623, read to revive. these instances is as follows, P. 16, The editor has not fouaA /o receive ia SI. [8,20.] "Let nsbe glad to r&- anyeditionpriorto 1673. [Theread- ceivethis preciousgiftof our heaven- iug revive is probably the true one ly father." There seems to be no (see 3 Tim. 1. 6.), and accordingly doubt thai lo receive is the true read- has been restored.] ing. All [he early editions, however. , Google EDITION OF MDCCCXXII. vii of the Homilies is now purged of a great number of unau- thorized and erroneous readings, which had gradually crept into it between the publication of the edition of 1623 and the present time. To adhere strictly to the edition of 1623, without fre- quent reference to former editions, would have been imprac- ticable, on account of the numerous errors of every sort, by which that edition is defiled. Many of those errors are un- doubtedly derived from the copy which the printer used'; but it is also certain that many of them are to be attributed to his own negligence''. The alterations intentionally intro- duced into the text of this edition, are for the most part in- judicious and unnecessary, and sometimes injurioua to the sense. Upon the whole, the early editions of queen Eliza- beth's recension exhibit a much better text of the Homihes, than the edition of 1633. In the present edition, the Ho- mily against Rebellion has been printed with very few de- viations from its original form. In a future edition, it may perhaps be thought advisable to restore the text of queen Elizabeth throughout the whole volume, with the exception of some particular expressions. That text is not only better in itself than that of king James the first, but it also seems to be sanctioned by the thhty-fiflh Article of Religion, as far at least as regards the second book. ' It would not be difficult to ascer- men ought to be loved], good and tain the edition, from which that of evil, friend and foe." P. 424,6. [409, 1633 was copied. The latest preced- 42,] "That which is born [of the ing edition which the present editor flesh, saith Christ, is flesh, and that has seen, was printed in quarto by whichis born]of thespirilisspiril." Edward ADde, m the year 1595. If In these three passages, the words no edition appeared between 1595 inclosed in brackets are omitted in and 1623,i(issoniewhatreDiarkable (he edition of 1633. The first and that a period of twenty-eight yeai^ second omissions are made in some should elapse without an edition of of the preceding editions. In the the Homilies, which were so fre- following passage those copies only quently reprinted hoth before 1595 of the edition of 1623 in which the and af)er 1623. first pages have been reprinted, omit ' P. 58, 8. [49, 35.] "by the neg- the words inclosed in brackets: P. l^nce of them that chiefly ought to 11, 13. [3, 13.] " it is called the best have [preferred God's command- pari, which Mary did choose, for it ments, and to have] preserved the hath in It everlasting [comfort. The pure and heavenly doctrine left by words of holy Boriplure be called Christ." P. 69,32. [61,32.] "That words of everlasting] life: for they by true Christian charily, God ought be God's instrument, ordained for to be loved [above all things,and all the same purpose." , Google viii ADVERTISEMENT Ac. Fortunately, however, the variations in the different edi- tions of the HomiUes, numerous as they are, are almost uni- versally verbal or grammatical. It is very remarkable, that one of the symbolical books of the church of England, which has passed through the hands of so many editors, Eind has been altered in almost every edition, should have re- ceived so few alterations of any importance as to doctrine'. One of the principal uses of a collation of the various edi- tions, is the conviction which it produces, that the HomiHes have not been tampered with by any sect or party among us, for the purpose of making them express sentiments dif- ferent from those of the original compilers. The necessity of supplying the public demand for a new edition with as little delay as possible, has prevented the present editor from paying proper attention to the marginal references, which have long been observed to stand in need of a thorough revision". A future editor will also do well in either regulating on some fixed principle the use of the Italic character in the body of the work, or in abolishing it altogether. It only remains to offer the respectful thanks of the Dele- gates of the Clarendon Press to the Lord Archbishop of Canterbury, as well as to several societies in this university, for the material assistance derived from the liberal com- mtmication of rare editions preserved in their respective libraries. hardly be considered as aa alteration common language of the Homilies of that nature. P. es, 39. [54, 18.] on the subject of good works. "And travailing continually during = Gentleman's Magazine, October yourlifethusinthekeepingthecom- ie06,p. 931. "In fact,thereferences mandments of God, (wherein stand- want a thorough revision ; but there elh the pure, principal and right are circumstances which render this honour of God, and which, wrought no easy work." These words areex- in faith, God hath ordained to be the traded from a letler understood to right trade and path-way unto hea- have been written by the late Bishop yen,! you shall not fail, &c." The of London, Dr. John Randolph, then woms wTottght mfailh do not appear Bishop of Oiford, and Begins Pro- in the first edilion, but were added fessor of Divinity. In the scripture three months afterwards in an edition references of this edition, 1840, the by Whitchurch, which is dated on errors have been corrected, and fur- Ihe fifth of November in the year ther particulars added in brackets. 1 647. The addition can only be con- , Google CERTAIN SERMONS HOMILIES • Ja Gra/laii'a edition of i 549 Ike JbHowitig words are added lo the original tUh: Newly imprinted, and by the king's highness aulhority divided. In Whiichurch'a edition of the same J/ear, the addition, is as follows: Newly im- printed in pans, according as is mentioned in the book of common prayer. M the edition of 1568 the whok title is thus changed; Certain Sermons ap- pointed by the queen's majesty, to be declared and read by all parsons, vicars, and curates, eveiy Sunday and holiday in (heir churches; and by her grace's advice perused and overseen, for the better understanding of the simple people. Kewly imprinted in parts, according as is mentioned in the book of common prayers. , Google , Google THE PREFACE, AS IT WAS PUBLISHED IN THE VEAR 1547. The kgia 11 m] byhpd d f hmdbldlEddOlfS g fhmj p dp finih Im dm d J 1 h f h h bl m ra m d m Ihhfh p h Imhlh fl pdp flblpfR dl dly ! f h (11 \y h d y f Ch 1 b 1 ( f G d y ) I dm f ml llhlgllpy dp d dddblfml gfhl Igd l&d 1 hp pf jfkd fdgh m d f G d 1 i 1> d f dfm f Ig pplp dgll df 1 fid ly bid bj b d 1 i f 11 dp d b ly d f hf 11 d h J d f C d 1 1 1 f d f 1 h b h y 1 dly d i 1 d f h H Ij Gh p d 1 p h Gdd hk hllh m 1 y 1 J d g dly 11 ly b h h m 1 dllmgUg b hh d dy w y p 1 d d li It p d dlyl 1 d d p d d d 1 1 p 11 hUh! f 1 Id yfpig 1 gffdpdl fCd dwll h ' superslilion] SMperstilioas B. , Google lii PREFACE. principal guide and leader unto all godliness and virtue: finally, that all curates, of what learning soever they be, may have some godly and fruitful lessons in a readiness, lo read and declare unto their parishioners, for their edifying, instruction, and conrifort; hath caused a book of homUies to be made and set forth, wherein is contained certain wholesome and godly exhortations to move Ihe people to honour and worship Almighty God, and diligently to serve him, every one according to their degree, state, and vo- cation : the which homilies his majesty commandeth and slrailly chargeth all parsons, vicars, curates, and all other having spiritual cute, every Sunday in the year at high mass, when the people be most gathered together", to read and declare to their parishioners, plainly and distinctly, in such order as they stand in the book, except any sermon be preached; and then, for that cause only and for none other, the reading of the said homily to be deferred unto the next Sunday following. And when the foresaid book of homilies is read over, the king's majesty's pleasure is, that the same be repeated and read again, in such like sort as was before prescribed, unto such time as his grace's pleasure shall further be known in this behalf. Also his majesty commandetb, thai the said ecclesiastical persons, upon the first holiday falling in the week time of every quarter of the year, shall read his injunctions openly and distinctly to the people, in manner and form in the same expressed ; and upon every other holy and festival day through the year, likewise falling in the week time, they shall recite the Pater nosier, the arlicles of our faith, and the ten com- mandments in English, openly before all the people, as in the said injunctions is specified ; that all degrees and all ages may learn to know God, and to serve him according to his holy word. Amen. • every Sunday in the year, at high mass, when the people be most gathered together] every Sunday in Ihe year, at the communion, when the people be most gathered together, B. Graflon. every Sunday and holiday in the year, at the celebration of the communion, in such order and place, as is appointed in the book of common prayer, B. W/iiiclmrck._ , Google THE PREFACE, AS IT WAS POBLISHED IN THE YEAR 158S. fh Iv 0 3 c he wle efgea nco e ed f so e honest Considering how necessary h i o i o coi which is the only food of the soul, a d 1 a o 11 1 ! thai we must walk by in this ou nos da e o s p 1 a^e should at all convenient times be p ea 1 ed u o 1 e people ! a thereby they may both learn tlieir du y o va 1 Go 1 he p ce and their neighbours, according to 1 e nd of he Holy Gi os expressed in the seriplures; and also o dvo d he a old cno mities which heretofore by false lo ne ha e ep o 1 e church of God; and how that all they h 1 e appo ed n n s ters have not the gift of preachinir i people which is committed unto tlcn ences might rise and ignorance still be remedy be not speedily found and p o de 1 1 e q een s mos excellent majesty, tendering the so 1 heal h o he lo g sub jects, and iJie quieting of their cons ene nlecl adpn cipal points of Christian religion, and 11 n al o by 1 e e e ting forth and pure declaring of God s word, which i& the prm cipal guide and leader unto all godliness ami virtue, to expel and drive away as well all corrupt, vicious, and ungodly living, as also erroneous and poisoned doctrines', tending to superstition and idolatry, hath by the advice of her most honourable counsellors, for her discharge in this behalf, caused a book of homilies, which heretofore was set forth by her most loving brother, a prince of most worthy memory, Edward the sixth, lo be printed anew, wherein are contained certain wholesome and godly exhortations, to move the people to honour and worship Almighty God, and diligently lo serve him, every one according to their degree, state, and vocation. All which homilies her majesty commandelh and alcaitly chargeth all parsons, vicars, curates, and all other having spiritual cure, every Sunday and holyday in ihe year, at ihe minis- >y Google lering of tliB holy communion, or if there be no communion ministered that day, yel after the gospel and creed, in such order and place as is appointed in the book of common prayers, to read and declare lo their parishioners plainly and distinctly one of the said homihes, in such order as they stand in the book, except there be a sermon, according as it is enjoined in the book of her highness' injunctions; and then for that cause only and for none other, the reading of the said homily to be deferred unto the next Sunday or holyday following. And when the foresaid book of homilies is read over, her majesty's pleasure is, that the same be repeated and read again, in such like sort as was before pre- scribed. Furthermore, her highness commandeth, that, notwith- standing this order, tho said ecclesiastical persons shall read her majesty's injunctions at such times and in such order, as is in the book thereof appointed; and that the Lord's prayer, the articles of the faith, and llie ten commandments, be openly read unlo the people, as in the said injunctions is specified, that all her people, of what degree or condition soever they be, may learn how to in- vocale and call upon the name of God, and know' what duly ihey owe both lo God and man: so that they may pray, believe, and work according to knowledge, while they shall live here, and after this life be with him that with his blood hath bought us all. To whom with the Father and the Holy Ghost be all honour and glory for ever. Amen. • and know] know C. , Google A TABLE OF THE SEEMONS' CONTAINED IN THIS PRESENT VOLUME. Paga I. A fruitful Exhortation to the Reading of Holy Scripture ------- 1 II. Of the Misery of all Mankind 9 III. Of the Salvation of aU Mankind 17 IV. Of the true and lively Faith 29 V. Of Good Works ----------- 41 VI. Of Christian Love and Charity ...--- 55 VII. Against Swearing and Peijury ------ 63 VIII. Of the Declining from God ------- 71 IX. An Exhortation against the Fear of Death - - - 81 X. An Exhortation to Obedience ------ -95 XI. Against Whoredom and Adultery 108 XII. Agauist Strife and Contention ------ 134 ' Sermons] Sermons or Homilies A.B. , Google , Google JKUITFUL EXHORTATION Reading and Knowledge of holy Scripture. Unto a christian man there can bo nothing either The praise of more necessary or profitable, than the knowledge of holy '""'' ^'^''i"""- scripture, forasmuch as in it is contained God's true word, setting forth his glory, and also man's duty. And there is no truth nor doctrine necessary for our jiistifica- The perfection tion and everlasting salvation, but that is, or may be"J^'|^°'>'°'^''P' drawn out of that fountain and well of truth. Therefore The' know- as many as be desLTOi^ to enter into the right and perfect '^^seofhoiy way unto God, must apply their minds to know holy necCa^.' scripture ; without the which, they can neither sufficiently know God and his will, neither their office and duty. And as drink is pleasant to them that be dry, and meat To whom ihe to them that be himgry; so is the reading, hearing, ^^^"^"^'^^^^^e^"^ searching, and studying of holy scripture, to them thatiBaweetunii be desirous to know God, or themselves, and to do higP'^"'"'- will. And their stomachs only do loathe and abhor the who be bdb- heavenly knowledge and food of God's word, that be so ™^'|°^'''J' drowned in worldly vanities, that they neither savour' God, nor any godliness: for that is the cause why they desire such vanities, rather than the tnie knowledge of God. As they that are sick of an ague, whatsoever they An apt simi- eat and drink'', though it be never so pleasant, yet it is as ^"j^m^oV bitter to them as wormwood; not for the bitterness of whom the the meat, but for the corrupt and bitter himiour that is^^'p^"™'" in their own tongue and mouth: even so is the sweetness' of God's word bitter, not of itself, but only unto them ' savour] favour B.C.D. '' eat and drink] eat or drink A.B.C, , Google 2 The First Part of the Sermon that have their minds corrupted with long custom of sin An eihoruiion and love of this woild. Therefore forsaking the corrupt g"nir^itng judgment of fleshly men, which care not but for their anil aearching carcase ; let US reverently hear and read holy scriptures, scrtpiurB^ which is the food of the soul. Let us diligently search Mall. 4. [4.] for the well of life in the books of the New and Old Tes- [john 4. 14,1 tament, and not run to the stinking puddles of men's tra- ditions, devised by men's'' imagination, for our justification The holy acrip- and salvatioH. For in holy scripture is fully contained dBntdoctrtne ^^at we ought to do, and what to eschew, what to be- rorourjaira- lievc, what to love, and what to look for at God's hands mitthi s B^'t length. In these* books we shall find the Father from may learn in whomj the Soti by whom, and the Holy Ghost in whom, the hoi J scrip, all things have their being and keeping up""; and these ""' tliree persons to be but one Gods, and one substance. In these boolcs we may learn to know ourselves, how vile and miserable we be, and also to know God, how good he is of himself, and how he makefh us and all creatures partakers of his goodness''. We may learn also in these books to know God's will and pleasure, as much as, for this present time, is convenient for us to know. And, as the great clerk and godly preacher, St. John Ciirysos- tom.saith, whatsoever is reciuired to salvation of man, is fully contained in the scripture of God. He that is igno- rant may there learn and have knowledge. He that is hard-hearted, and an obstinate sinner, shall there find everlasting' torments, prepared of God's justice, to make him afraid, and to mollify or soften'' him. He that is op- pressed with misery in this world shall there find relief in the promises of everlasting' life, to his great consolation and comfort. He that is wounded by the Devil nnto death shall find there medicine whereby he may be re- stored again unto health ; if it shall require to teach any truth, or reprove false doctrine, to rebuke any vice, to commend any virtue, to give good counsel, to comfort or to exhort, or to do any other thing requisite for our sal- vation, all those things, saith St, Chrysostom, we may learn plentifully of the scripture. There is, saith Ful- gentius, abundantly enough, both for men to eat, and Boiy acrtpiura children to suck. There is whatsoever is meef" for all ages, miaisiereih Buf- "fleshly] carnal A.B. ealelh his goodness nnto us and lo ■s A.B.C. ' Ihese] those A.B.C. ' everiasling] eternal A.B. ' keeping up] conservation A.B. ' or soften] omiiled A.B. < but one God] one God A. ' everlasting] eternal A.B. '' makethns and all creatures par- » meet] convenient A.B. lakers of bis goodness] c , Google o/tke Knowledge of holy Scripture. 3 and for all degrees and sorts of men. These books there- Kciem docirine fore ought to be much in our hands, in our eyes, in our '"°''^" dBgreEB ears, in our mouths, but most of all in our hearts. For^ '^^'' the scripture of God is the heavenly meat of our souls ; Matt, i. [4.3 the hearing and keeping of it maketh us blessed, sancti- mke 4. ii.j iieth us, and maketh us holy; it tumeth" our souls, it isjQiinir.[i7.j a hght lantern to our feet ; it is a sure, steadfast, and ever- ps. [119, ioe,] lasting" instrument of salvation ; it giveth wisdom to the humble and Jowly heartsP; it comforteth, maketh glad, cheereth, and cherisheth our conscience''; it is a more ex-whaieomuMi. cellent jewel or treasure than any gold or precious stone ; ^"'^^ '"'' p'* it is more sweet' than honey or honey-comb ; it is caOed leage of hoiy' the best party which Mary did choose, for it hath in it "cripiuro bung- everlasting comfort. The words of holy scripture be ^' * called words of everlasting life : for they be God's instru- EFs. is. 10.] ment, ordained for the same purpose. They have power jj^^^^g^j^',*!'^ to turn= through God's promise, and they be effectual [Coi. 1.0.3 through God's assistance, and (being received in a faithful -heart) they have ever an heavenly spiritual working in them : they are hvely, quick, and mighty in operation, and sharper than any two-edged sword, and enterelh throvgh,^s^'^-U'^i even unto the dividing asunder of the soul and the spirit, of the Joints and the tnarrow. Christ calleth him a wise Matt, t. [!*.] builder, that buildeth upon his word, upon his sure and substantial foundation. By this word of God we shall be judged: for the word' that I speak", saith Christ, is aV, John 12. [43,] that shall Judge in the last day. He that keepeth the word of Christ, is promised the love and favour of God, and that he shall be the dwellmg-place^ or temple of the snha h. [sa,] blessed Trinity. This word whosoever is diligent to read, and in his heart to print that he readeth, the great a.ffection to the transitory things of this world shall be minished in him, and the great desire of heavenly things (that be therein promised of God) shall increase in him. And there is nothing that so much strengtheneth!" our faith and trust in God, that so much keepeth up* innocency and pureness of the heart, and also of outward godly life and conversation, as continual reading and recording* of God's word. For that thing, which (by continual'' use of reading ■" tumeth] convertelh A.B. = speak] spake A. " steadfast, and everlasting] a. con- ■ dwelling-place] mansion-place stant and a perpemal A.B. A.B. 'hearts] hearled A. J strength eneth] eslablisheth A.B. 1 conscience] consciences A. » keepeth up] conserveth A.B. ' more sweet] more sweeter A.B. ' recording] medilation A.B. ■ turn] convert A.B. ' continual] perpetual A.B. ' word] words C. , Google 4 The Second Part of the Sermon of holy scripture, and diligent searching of the same) is deeply printed and graven in the heart, at length turneth ahnost into nature. And moreover, the effect and virtue of God's word is to illuminate the ignorant, and to give more light unto them that faithfully and diligently read it, to comfort their hearts, and to encourage them to 1 Kings H, [5- perform that, which of God is commanded. It teacheth 2 ciiroQ.M.t9.] P^tisice in all adversity, in prosperity humbleness ; 1 Cot. IS. [9,] what honour is due unto God, what mercy and charity to our neighbour. It giveth good counsel in all doubtful things.. It sheweth of whom we shall look for aid and help in all perils, and that God is the only giver of vic- 1 Johns. [4] tQ|.y jji g\\ battles and temptations of our enemies, bodily Who profit mosi and ghostly. And in reading of God's word, he most God^awo^. profiteth not always that is most ready in turning of the booii, or in saying of it without the book ; but he that is most turned into it, that is most inspired with the Holy Ghost, most in his heart and Ufe altered and changed" into that thing which he readeth ; he that is daily less and less proud, less wrathful'', less covetous, and less desirous of worldly and vain pleasures ; he that daily (forsaking his old vicious life) increaseth in virtue more and more. And, to be short, there is nothing that more maintaineth godlmess of the mind, and driveth away^ ungodliness, than doth the continual reading or hearing of God's word, if it be joined with a godly mind, and a good affection to laa. 3, [M] know and follow God's will. For without a single eye, 1 Cot. H.'cM'.'] pure intent, and good mind, nothing is allowed for good What diBcom- before God. And, on the other side, nothing more dark- unorance'o^f ^^eth'' Christ and the glory of God, nor bringeih ine more Sod's word blindness and all kinds of vices, than doth the ij briogoth, God's word. The Second Parf' of (he Sermon of the Knowledge of' holy Scripture. XN the first part'' of this sermon', which exhorteth to the knowledge of holy scripture, was declared wherefore the ' changed] (ransformec) A.B. ' The second part] The Itomiiy ii ' wrathful] ireful A.B. not divided in A. ' drivelh away] espelleth A.B. ' knowledge of] omilled B.C. ' darkenelh] obscureth A.B, » In the first part you shall t bringeth in] indnoeth A.B. hear what followeth] omfy Google 6 The Second Pari of the Sermon forhare not to read, for fear he should fall info error ; but he diligently read, lest he should remain in ignorance, and through ignorance in error. And if you will not know the truth of God (a thing most necessary for you) lest you fail into error ; by the same reason you may then lie still, and never go, lest, if you go, you fall into the mire" ; nor eat any good meat, lest you take a surfeit; nor sow your corn, nor labour in your occupation, nor use your mer- chandise, for fear you lose your seed, your laboiur, your stock, and so by that reason it should be best for you to live idly, and never to take in hand to do any manner of good thing, lest peradventure some evil thing may chance thereof. And if you he afraid to fall into error by read- ing of holy scripture, I shall shew you how you may read wmnrt it without danger of error. Read it humbly with a meek nmoLiiouEiy a^fj^ lowly* heart, to the intent yoii may gloriy God, and iriheiToi/ not yourself, with the knowledge of it: and read it not ipiursiau. without daily praying to God, that he would direct your '^^' reading to good effect ; and take upon you to expound it no further than you can plainly understand it. For, as St. Angustin saith, the knowledge of holy scripture is a great, large, and a high place? ; but the door is very low, so that the high and arrogant man cannot run in ; but he must stoop low, and hiunble himself, that shall enter into it. Presumption and arrogancy is the mother of all error ; and humility needethi to fear no error. For humiUty will only search to know the truth; it will search, and will bring together' one place with another, and where it cannot find out the meaning', it will pray, it will ask* of other that know, and will not presumptuously and rashly define any thing which it knoweth not. Therefore the humble man may search any truth boldly in the scripture, without any danger of error. And if he be ignorant, he ought the more to read and to search holy scripture, to bring him out of ignorance. I say not nay, but a man may prosper with only hearing ; but he may much more prosper with both hearing and reading. This have I said as touching the fear to read, through igno- ipvnrem rance of the person. And concerning the hardness" of le piacps is gcripturc ; he that is so weak that he is not able to brook fe places stroug meat, yet he may suck the sweet and tender mOk, " intothe mire] in themireA.B.C. "find out Ihe meaning] find the " and lowly] and a lowly A.B.C. sense A,B. r place] palace A,B. ' ask] enquire A.B. 1 needeth] endeth D. ■ hardness] difficulty A.B. 'bring together] confer A.B. , Google of the. Knowledge of holy Scripture. 7 and defer the rest until he wax stronger, and come tohjrdtobeun- more knowledge. For God rcceiveth the learned and un-^""-™'' learned, and casteth away none, but is indifferent unto all. And the scripture is full, as well of low valleys, plain ways, and easy for every man to use and to walk in ; as also of high hills and mountains, which few men can climb^ unto. And whosoever giveth his mind to holy ood leaToth no scriptures wilh diligent study and burning^ desire, it 1^^"^ "i'^ "f,o!i' cannot he, saith St, Chrysosfora*, that he should be left wui to know without help^. For either God Almighty will send him''"'""^- some godly doctor to teach*" him, as he did to instruct Eunuchus, a nobleman of Ethiope, and treasurer unto queen Candace, who having affection" to read the scrip- ture, (although he understood it not,} yet for the desire that he had unto God's word, God sent liis apostle Philip to declare unto him the true sense of the scripture that he read ; or else, if we lack a learned man to instritct and teach us, yet God himself from above will give light unto our minds, and teach us those things which are necessary for us, and wherein we be ignorant. And in another How ihe know- place Chrysostom saith, that man's human and worldly ^^p^°^'^'^^ wisdom or science needeth not to the understanding ofb^au^foeT' scripture, btit the revelation of the Holy Ghost, who in- "■""■ spireth the true meaning^ unto them, that with humility and diligence do search therefore. He that askelh sAnZ/Mau. 7. [r, e.] have, and he that seekelh shall find, and he that knocketh shall have the door open. If we read once, twice, or Asoodmiefur thrice, and imderstand not, let us not cease so, but stOljll^^j^^^^'^^^^"^' continue reading, praying, asking of other, and so by « p "' ■ still knocking, at the last the door shall be opened; as St. Augustin saith. Although many things in the scrip- ture be spoken in obscure mysteries, yet there is nothing spoken under dark mysteries in one place, but the self- same thing in other places is spoken more familiarly^ and plainly, to the capacity both of learned and unlearned. And those things in the scriptures that be plain to under- No man iaei. stand, and necessary for salvation, every man's duty is to f^e kMw™deB learn them, to print them in memory, and effectually totfGofl'SB-m. exercise them. And as for the dark' mysteries, to be con- tented to be ignorant in them, until such time as it shall please God to open those things unto him. In the mean " climt] ascend A.B. '' teach] instruct A.B. T burning] fervent A.B. = affection] a great affection A.B,C, ' Saint Chrysostom] Sainl John ' meaning] sense A.B. Chrysostom A.B.C. ' more familiarly] familiarly A. ■ left without help] destitute of ' dark] obscure A.B. help A.B. >y Google 8 The Second Part of the Sermon, ^c, season, if he lack either aptness or opportunity, God will not impute it to his folly : but yet it behoveth not, that such as be apt should set aside reading, because, some other be unapt to read; nevertheless, for -the hardnessEof such places, the reading of the whole ought not to be set jiia™"' apart. And briefly to conclude, as St. Augustin saith, ance 10 by the scripture all men . be amended, weak men -be '"'»■ strengthened, and strong men be comforted. So that surely none be enemies to the. reading of God's word, but such as either be so ignorant, that 'they know not how. wholesome a thiiig itis; or else be so sick, that they hate the most comfortable medicine that-should heal them; or so ungodly, that they would wish the people still to con- tinue- in blindness and ignorance of God. 'loijK scrip- Thus we have briefly touched some part of the com- '™iBf' modities of God's holy word, which is one of God's chief SIS. and principal benefits, given and declared to mankind here in earth. Let us thank God heartily for this his great and special gift, beneficial favour, and fatherly pro- vidence ; let us be giftd to receive*" this precious gift of our ■i?'"^^^'^' heavenly father; let us hear, read, and know these holy liTstudj- rules; injurtctions, and statutes of our Christian religion, ihoi/ and upon that we have made profession to God at our '^'°lj baptism; let. us with fear and reverence lay up, in the ■ i-i chest of ottr hearts, these necessary and fruitful lessons; let us night, and day muse, and have meditation. and con- templation in thehij let us laminate, and, as it were, chew the cud, that we may have the sweet juice, spiritual eifect, marrow, honey, kernel, taste, comfort, and conso- lation of them; let us stay, quiet, and certify our con- sciences, with the most infallible certainty, truth, and perpetual assurance of them.: let us pray to God (the only author of these heavenly studies') that we may speak, think, believe, live, and depart hence, according to the wholesome doctrine and verities of them. And, by that means, in this world we shall have God's defence'', favour, and grace, with the unspeakable solace of peace, and quiet- ness of conscience ; and after this miserable life we shall enjoy the endless bhss and glory of heaven : which he grant us all, that died for us all, Jesus Christ, to whom, with the Father and the Holy Ghost', be all honour and glory, both now and everlastingly. Amen". I hardness] difficulty A,B. ' and the Holy Ghost] and Holy 1 receive] revive A.B.C.D. Ghost A.B. ' studies] meditations A.l). " Amen] omilted D. » defence] proteoiiou A.B. , Google A S E B M 0 K- Misery of all Mankind, and of his Condemnation to Death everlasting, by his own Sin. The Hoiy Ghost-, in writing ihe holy scripture, is in nothing more dihgent than to pviii down man's vain- glory and pride, which of all vices is most universally grafted in all mankind, even from the first infection of our first father Adam. And therefore we read in many places of scripture many notable lessons against this old root«d vice, to teach us the roost commendable virtue of humility, how to know oiu'selves, and to remember what we be of ourselves. In the book of Genesis, Almighty God giveth oen. 3, [is.] us all a title and name in our great grandfather Adam, which ought to warn'' us all to consider what we be, whereof we be, from whence we came, and whither we shall go, saying thus, /)i /he sweat of thy face shall thou eat thy bread", till thou be turned again into the ground: for out of it toast thou taken; in as much as. thou art dust, into dusl^ shall thou be turned again. Here (as it were in a glass) we may learn to know ourselves to be but ground, earth, and ashes, and that to earth and ashes we shall return. Also, the holy patriarch Abraham did well remember this name and title, dust, earth, and ashes, appointed and assigned by God to all mankind: and therefore he calleth^ himself by that name, when he maketh his earnest prayer for Sodom and Gomorrhe. And we read that Judith, jmi. 4. [lo.j Esther, Job, Jeremy, with other holy men and women. in *^jC^-^ij_ the Old Testament, did use sackcloth, and to cast dust and & le. ie.] ashes upon their heads, when they bewailed their sinfuH^L^ ^-J living. They called and cried to God for help and mercy, with such a ceremony of sackcloth, dust, and ashes, that ■ A sermon] An homily A.B. ' warn] admonish A.B. • thy bread] bread A. , Google 10 The First Part of the Sermon thereby they might declare to the whole world what an humble and lowly estimation they had of themselves, and how well they remembered their name and title aforesaid, their vile, corrupt, frail nature, dtist, earth and ashes. wiaj 7. [I.] The book of Wisdom also, willing to pull down our proud stomachs, moveth us diligently to remember oiir mortal and earthly generation, which we have ali of him that was first made: and that ali men, as well kings as subjects, come into this world, and go out of the same, in like sort: that is, as of ourselves, fill! miserable, as we may daily see. And Almighty God commanded his prophet Esay to make a proclamation, and cry to the whole world: and Esay ask- isj, 10. 6, [7.] ing. What shall J cry? the Lord answered, Cry, tlJit all Jiesh is grass, and that all the glory thereof^ is but as the flower of the field: when the grass is loithered, the flower falleth auiay, when the wind of the Lord hloweth upon it. The people surely is grass, the which drieth up, and the flower fadeth away. And the holy mans Job, having in himself great experience of the miserable and sinful estate of man, doth open the same to the world in these words: Job 14. [M] Man, saith he, that is born of a woman, living but a short time, is full of manifold miseries: he springeth ttp like a flower, and fadeth again; vanisheth^ away as it were a shadow, and never conlinueth in one slate, -^nd dost thou Judge it meet, 0 Lord, to open thine eyes upon such a one, and to bring him to Judgment with thee? Who can make him clean, that is conceived of an unclean seed? And all men of their evOness, and natural proneness, be' so uni- Gen. e. ts.i versally given to sin, that, as the scripture saith, God re- pented that ever he made man. And bysin his indignation was so much provoked against the world, that he drowned Gen. r. cii" ] all the world with Noe's flood, except Noc himself, and his little household. It is not without gi^eat cause, that the scripture of God doth so many times call all men here in this world by this word, earth: 0 thou earth, earth, earth, jeu.vt. [29.] saith Jeremy, hear the word of the Lord. This our right name'', calling, and title, earth, earth, earth, pronounced by the prophet, showeth what we be indeed, by wliatsoever other style, title, or dignity, men do call us. Tims he plainly named us, who knoweth best, both what we be, and what WD ought of right to be called. And thus he setteth Rom, 3. [B-I8 ] us forth', Speaking by his faithful apostle St. Paul: ^11 f glorythereof] glory of man Ihere- ' be] were A. of A.B. s man] prophet A.B.C. ' vanisheth] vanishing A.B.C. , Google ofth& Misery of Man. 11 men, Jews and Gentiles, are under sin; there is none righteous, no not one: There is none that understandeth, there is none that seeketh after God: they are all gone out qf the toay, they are all tinproftfable; there is none thai doth good, no not one: Their throat is an open sepulchre, with their tongues they have used craft and deceit, the poi- son of serpents is under their lips, their mouth is full of cursing and bitterness, their feel are swift to shed blood, destruction and wretchedness are in their ways, and the way of peace have they not knoion: there is no fear of God before their eyes. And in another place St. Paul writethRomii-CK] thus, God hath wrapped all nations in unbelief that he might have mercy on all. The scripture shutteth up" all gh- 3. [m.] under sin, that the promise by the faith of Jesus Christ should be given unto them that believe. St. Paul in many places painteth us out in our colours, calling us the children Ephes. a, [3,] of the ivrath of God, when we be born; saying also, that we cannot think a good thought of ourselves, much less can 2 Cor. 3. [6.] we say" well, or do well of oiuselves. And the wise man saith in the book of Proverbs, The just man fallelh seven 'P'oi. m. [16 j times a day. The most tried and approved man Job feared alt his works. St. John the Baptist being sanctified in his Luke i. [15.] mother's loomb, and praised before he was born, being called" an angel, and great before the Lord, fiUedP even from his birth with the Holy Ghost, the preparer of the way for our saviour Christ, and commended of our saviour Christ to be more than a prophet, and the greatest thati^'iiLer.i^^.-i ever was born of a woman: yet he plainly granteth, that he had need to be washed of Christ: he worthily extoUeth and glorifielh his lord and master Christ, and humblethMaii. 3,1:11.] himself as unworthy to unbuclde his shoes, and giveth all honour and glory to God. So doth St. Paul both oft and evidently confess himself, that he wasi of himself, ever giving (as a most faithful servant) all praise to his master and saviour. So doth blessed St. John the evangelist, in the name of himself, and all other holy men, (be they never so just,) make this open confession: If we say toe have no 1 John i, [S, sin, we deceive ourselves, and the truth is not in us: if we '"1 acknowledge' our sins, God is faithful and just to forgive us' our sins, and to cleanse us from all unrighteousness, if we say we have not sinned, we make him a Mar, and his word is not in us. Wherefore the wise man, in the book » sbnltelh up] conclndelh A.B. " can we say] we can say A. • being called] called A.B. r filled] replenished A.B. , Google 13 Tht First Fart of the Sermon calleth Ecclesiastes, maketh this true and general c Etcies, J. [SO.] There is not one Just man upon the earth, that doeth good, "' ■ ^ ■■' and sinneth not. And David' is ashamed of his sin, hut not to confess his sin. How oft, how eEimestiy, and la- mentably doth he desire God's great mercy for his great Pb. 143. cs] offences, and that God should not enter into judgment with him? And again, how well weigheth this holy man his sins, when he coniesseth, that they bo so many in number, and so hid, and hard to understand, that it is in a manner" Fs. 19. [12.] unpossible to know, vt/er, or number them? Wherefore, he having a true, earnest, and deep contemplation and con- sideration of his sins, and yet not coming to the bottom of them, he maketh supplication to God to forgive Mm. his privy, secret, hid sins: to the laiowledge of which* he)' cannot attain unto. He weigheth rightly his sins from the original root and spring-head, perceiving inclinations, pro- vocations, stirrings, stingings, buds, branches, diegs, ii^ec- tions, tastes, feelings, and scents of them to continue in him Fs. 5i,[j.] still. Wherefore he saith, Marie, and behold, I was con- ceived in sins: he saith not sin, but in the plural number, sins, forasmuch as out of one, as a fountain*, springelh all Mara. 10. [is.] the rest. Our saviour" Christ saith. There is none good but God: and that we can do nothing that is good without Luks 18. [19.1 him, nor no man can come to the Father but by him. He John li. [s,] commandeth us also*" to say, that we be unprofitable ser- vants, when we have done all that we can do. He pre- Luko 17. [10.] ferreth the penitent publican before the proud, holy, and Luke IS. [14.] glorious Pharisee. He calleth himself a physician, but not waxv 9. {n.\ to them that be whole, but to them that be sick, and have need of his salve for their sove. He teacheth us in our prayers to reknowledge ourselves sinners, and to ask right- eousness*, and deliverance from all evils, at our heavenly Father's hand. He declareth that the sins of our own hearts do defile our own selves. He teacheth that an evil word or thought deserveth condemnation, affirming, that Mati. ii[36.] we shall give account' for every idle word. He saith, He Mall. 15, [21,] came not to save, but the sheep that were utterly lost and cast away. Therefore, few of the proud, just, learned, wise, perfect, and holy Pharisees were saved by him, because they justified themselves by their counterfeit holiness before men. ' David] saint David A.B.C. » Our saviour] And o' > in a manner] in manner A.B.C. B. ■of which] of the wliicli A.B.C. " also] all A.B.C. ; he] we D. - " ■ ■ ' as a fountain] as founlain A.B. , Google of the Misery of Man. 13 Wherefore, good people, let us beware of such hypocrisy, vain-glory, and j^istifying of ourselves^ The Second Fart' of the Sermon of the Misery of Man. Forasmuch ass the true knowledge of ourselves is very necessary to come to the right knowledge of God; ye have heard in the last reading, how humbly all godly men always have thought of themselves; and so to think and judge of themselves, are taxight of God their creator, by his holy word. For of ourselves'' we be crab-trees, that can bring forth no apples. We be of ourselves of such earth, as can bring forth but weeds, nettles, brambles, briers, cockle, and darnel. Our fruits be declared in the fifth chapter to the Galatians. We have neither faith, charity, Ga hope, patience, chastity, nor any thing else that good is, but of God; and therefore these virtues be called there the fruits of the Holy Ghost, and not the fruits of man. Let us therefore acknowledge ourselves before God (as we be indeed) miserable and wretched sinners. And let us earn- estly repent, and humble ourselves hoEirtily, and cry to God for mercy. Let us all confess with mouth and heart, that we be full of imperfections: let us know our own works, of what imperfection they he, and then we shall not stand foolishly and arrogantly in our own conceits, nor challenge any part of justification by our merits or works. For truly there be' imperfections in our best works; we do not love God so much as we are bound to do, with all our heart, mind, and power: we do not fear God so much as we ought to do: we do not pray to God, but with great and many imperfections: we give, forgive, believe, hve, and hope unperfectly: we speak, think, and do unperfectly'': we fight against the devil, the world, and the flesh unper- fectly": let us therefore not be ashamed to confess plainly our state of imperfection: yea, let us not be ashamed to • The following salience is added BForasmuohas— byhlsholyword] in A.B. Let us look down upon our omitted A. feet,EUid then, down peacock's fea- iiForofourselves]OfoiirselvesA. thers, down proud hear!, down vile ' there be] there is A. clay, frail and brittle vessels. > unperfectly] imperfectly D, 'The second part] The homily is i unperfectly] imperfeolly D. not divided in A. , Google 14 The Second Part of the Sermon confess imperfection, even in alt our best works". Let Luke 5 [S.] none of us be ashamed to say with holy St. Peter, I am a sii\f'ul man. Let lis all say" with the holy prophet David, P».i06. [6] We have sinned with our fathers; we have done amiss, and dealt wickedly. Let us all make open confession with the LutBiE. [IS] prodigal son to oiu- Fatlier, and say with him, We have sinned against heaven, and before thee, O Father: we are not xoorthy to be called thy sons. Let us aU say with holy Baruch % [s, Baruch, 0 Lord our God, to ws is worthily ascribed shame and confusion, and to thee righteousness: we have sinned, we have done wickedly, we have behaved ourselves ungodly in all thy righteousness. Let us all say with the holy pro- DaQ. 9. 17, 5 ] phet Daniel, 0 Lord, righteousness belongeih to thee, utito us belongeih confusion. We have sinned, toe have been naughty , we have offended, we have ^ed from thee, we have gone back from all thy precepts and judgments. So we learn of all good men in holy scriptures", to humble ourselves, and to exalt, extol, praise, magnify, and glorify God. Thus we have heard how evil we be of ourselves, how of ourselves, and by ourselves, we have no goodness, help, nor salvation; but contrariwise, sin, damnation, and death ever- lasting: which if we deeply weigh and consider, we shall the better understand the great mercy of God, and how our 3 Cor. 3. [:> ] salvation cometh only by Christ, for in ourselves (as of ourselves) we find noUiing, whereby we may be delivered from this miserable captivity, into the which we were cast, through the envy of the devil, by breakings of God's com- Ps. 49, [7.] mandment in our first parent Adam. We are all become p». le. [12.] unclean; but we all are not able to cleanse ourselves, nor EpheB.s. [a.] to make one another of us dean. We are by nature the children of God's lurath: but we are not able to make our- selves the children and inheritors of God's glory. We are 1 Pet. !, [35,] sheep that run astray: but we cannot of our own power come again to the sheepfold, so great is our imperfection and weakness. In ourselves therefore may we not^ g'ory, which, of ourselves, are nothing but sinful: neither may we' rejoice in any works that we do, which all be so im- perfect and impure, that they arc not able to stand before the righteous judgment-seat' of God, as the holy prophet pj. 113, [2.] David saith, Enter not into judgment with thy servant, O " our test works] our own, best works A.B.C. " Let us all say] Lei us say D. A.B.C. " scriptures] scripture A,B. ■ judgmen^seat] throne A.B. » breaking] transgressing A.B. , Google of the Misery of Man. 13 Lord: for no man that Hvelh shall be found righteous in ttiy sight. To God therefore must we flee, or else shall we never fmd peace, rest and quietness of conscience in our hearts. For he is the Father of mercies, and God of all^ coi.i.is.-] consolation. He is the Lord, with whom is plenteous re- Ps. 130. p.] demption: he is the God', which of his own mercy saveth us, and setteth out his charity and exceeding love towards" us, in that of his own involuntary goodness, when we were perished, he saved us, and provided an everlasting kingdom for us. And all these heavenly treasures are given us, not for our own deserts, merits, or good deeds, (which of our- selves we have none,) but of his mere mercy ireely. And for whose sake? Truly for Jesus Christ's sake", that pure and undefijed lamb of God. He is that dearly beloved son, for whose sake God is fully pacified, satisfied, and set at one with man. He is the lamd of God lohich takelh away joha 1. [as.] the sins of the world: of whom only it may be truly spoken that he did a// things well, and in his mouth was found ?io i ?ei. 3. [ss.] craft nor subiilty. None but he alone may say, The prince John 14. [so,] of the toorld came, and in me he hath nothing. And he alone may also say, Which of you shall reprove meof any lohaS.^ie.i faull? He is the high* and everlasting priest, which hath offered himself once for all upon the altar of the cross, and with that one oblation hath made perfect far evermore them Hob. 7. [w. Jt that are sanctified. He is the alone Mediator between God '"' '*'^ and man, which paid our ransom to God with Ms own 1 John a. n.] blood, and with that hafh he cleansed us all from sin. He 1 Tim 2, [B, e.j is the physician whicVi healeth all our diseases. He is that saviour, which saveth his people from all their sins: to be Matt. i. raij short, he is ttiat flowing and most plenteous fountain, ofu^-n.. 1. is,] whose fulness all we have received. For in him alone are all the treasures oftheioisdomandknowledgeofGodhid-lcoi-^-^l den. And in him and by him, have we from God the father all good things, pertaining either to the body or to the soul. 0 how much are we bound to this our heavenly father for his great mercies, which he hath so plenteously declared unto us in Christ Jesu our lord and saviour! What thanks worthy and sufficient can we give to him? Let us all with one accord burst out with joyful voice", ever praising and magnifying this lord of mercy, for his ' the God] that God B. ' may also say] may say also A.B. « towards] toward A. ' the high] that high A.B.C. » Jesus Chrisl'iS sake] Jesus Christ ' voice] voices A.B.C. , Google 16 Second Part of the Sermon of (he Misery of Man. tender kindness shewed unto us"" in his dearly beloved son Jesus Christ oiur lord. Hitherto have we hetird what we are of ourselves; very sinful", wretched, and damnable. Again, we have heard how that of ourselves, and by ourselves, we are not able either to thinli a good thought, or work a good deed, so that we. can find in ourselves no hope of salvation, but ra- ther whatsoever maketh out our destruction. Again, we have heard the tender kindness and great mercy of God the Father towards'* us, and how beneficial he is to us for Christ's sake, without our merits or deserts, even of his own mere mercy and tender goodness. Now, how these ex- ceeding great mercies of God, set abroad m Christ Jesu for us, be obtained, and how we be delivered from the captivity of sin, death, and hell, it shall more at large (with God's help) be declared^ in the next sermon*'. In the mean sea- son, yea, and at all times, let us learn to know ourselves, our frailty and weakness, without any crackings or boasting of oitr own good deeds and merits. I-et tis also knowledge the exceeding mercy of God towards'' us, and confess, that as of ourselves, cometh all evil and damnation: so liliewise of him cometh all goodness and salvation, as God himself saith by the prophet Osee, 0 Israel, thy destruction cometh of thyself: but in meanly is thy help and comfort. If we thus hiunbly submit ourselves in the sight of God, we may be sure that in the time of his visitation he will lift us up unto the Idngdom of his dearly beloved son Christ Jesu our lord; to whom, with the Father, and the Holy Ghost, be all honour and glory for ever. Amen. * unto us] to us A.B.C. f sermon] homily A.B. ' very sinful] verily sinful A,B.C. b cracking] osleutalion A.B. ' towards] toward A. ^ towards] toward A. * be declared] be declared to yon X. , Google A S E K M 0 N- Saivation of Mankind, by only Christ our Saviour, from Sin and Death everlasting. xJeCAUSE all men be sinners and offenders against God, and breakers of his law and commandments, therefore can no man by his own acts, works, and deeds (seem they never so good) be justified, and made righteous before God: but every man of necessity is constrained to seek for another righteousness or justification, to be received at God's own hands, that is to say, the forgiveness'' of his sins and tres- passes, in such things as he hath offended. And this jus- tification or righteousness, which we so receive of God's mercy" and Christ's merits, embraced by faith, is taken, accepted, and allowed of God, for our perfect and full jus- tification. For the more full understanding hereof, it is our parts and duties^ ever to remember the great mercy of God, how that (all the world being wrapped in sin by breaking of the law) God sent his only son oiu saviour Christ, uito this world, to fulfil the law for us, and, by shedding of his most precious blood, to make a sacrifice and satisfaction, or (as it may be called) amends to his Father for our sins, to assuage his wrath and indignation conceived against us for the same. Insomuch that infants, being baptized and dying in their The efficaf.yr infancy, are by this sacrifice washed from their sins, brought ^^^'^JlJ^^^^"" to God's favour, and made his children, and inheritors of his kingdom of heaven. And they, which in act or deed* do sin after their baptism, when they turn*" again to God unfeignedly, they are likewise washed by this sacrifice from ■ A sermon] An homily A.B. ' duties] duty A.B.C. ' the forgiveness] the remission, ' in act or deed] actually A.B, pardon, and forgiveness A.B. ' turn] convert and turn A.B. ' of God's rnercy] by God's mercy , Google 18 The First Part of Ihe Sermon their sins, in such sort, that there remaineth not any spot of sin, that shall be imputed to their damnation. This is that justification or righteousness which St. Paiil speaketh of, when he saith. No man isjuslijied hy the works of the Imo, but freely hy faith in Jesus Christ. And again he saitli, We believe in Jesu Christ,^ thaiwe be justified freely by the faith qf Christ, and not by the works of the law, be- cause that no man shall be justified by the works of the law. And although this justification be free unto us, yet it cometh not so freely unto US'!, that there is no ransom paid there- fore a tall. But here may man's reason he astonied, reason- ing after this fashion: if a ransom be paid for our redemp- tion, then is it noti given us freely. For a prisoner that paid'' his ransom is not let go freely; for if he go free!y, then he goeth without ransom: for what is it else to go freely, than to be set at liberty without paying' of ransom? This reason is satisfied by the great wisdom of God in this mystery of our redemption, who hath so tempered his jus- tice and mercy together, that he would neither by his justice condemn us unto the everlasting"" captivity of the devU, and his prison of hell, remediless for ever without mercy, nor by his mercy" deliver us clearly, without justice, or payment of a just ransom; but with his endless mercy he joined his most upright and equal justice. His great mercy he shewed unto us in delivering us from our former cap- tivity, without requiring of any ransom to be paid, or amends to be made upon our parts, which thing hy us had been impossible to be done. And whereas it lay not in us that to do, he provided a ransom for us, that was, the most precious body and blood of his own most dear and best be- loved son Jesu Christ, who, besides this ransom", fulfilled the law for us perfectly. And so the justice of God and his mercy did embrace together, and fulfilled the mystery of our redemption. And of this justice and mercy of God, knit together, speaketh St. Paul in the third chapter to the Romans, W// have offended, and have need of the glory of God; but are Justified^ freely by his grace, by redemption'^ which is in Jesu Christ, whom God hath set forth' to us for a reconciler and peace-maker, through failh in his blood, to show his righteousness. And in the tenth chapter, t Jesn Christ] Christ Jesu A. " his mercy] this mercy B. ^ unto us] to us A. ' this ransom] his ransom A,B. ' is it not] it is not A. r but are justified] justified A.B. * paid] jiayeth A.B.C. i by redemption] by the redemp. ' paying] payment A.B. U. tion B. » everlasting] perpetual A.B. ' set forth] sent forth D. >y Google of Salvation. 19 Christ is the end of the law, unto righteousness, to every Rum, lo. [4.] man that believeth. And in the eighth chapter, That which ro™. e. p, 4,] was impossible by the lata, inasmtich as it ivas toeak by the Jlesh, God sending his own son in the similitude of sinful flesh, by sin damned sin inthefiesh,lhat the righteousness qfthe law might be fulfilled in its, which walk not after the fiesh,biit after the Spirit, In these foresaid places, the Three thinga apostle toucheth specially three things, which must go to-"'"''soi^ gather' in our justification. Upon God's part, his great JusaacMior mercy and grace; upon Christ's part, justice, ijiat is, the satisfaction of God's justice, or the price of our redemption, by the offering of his body, and shedding of his blood, with fulfilling of the law perfectly and throughly; and upon our part, true and lively faith in the merits of Jesus Christ', which yet is not oiirs, but by God's working in us: so that in our justification, is not only God's mercy and grace, but also his justice, which the apostle calleth the justice of God, and it consisteth in paying our ransom, and fulfilling of the law: and so the grace of God doth not shut out" the jus- tice of God in our justification, but only shutteth out" the justice of man, that is to say, the justice of our works, as to be merits of deserving oiu- justification. And therefore St, Paul declareth here nothing upon the behalf of man con- cerning his justification, bitt only a tme and lively faith, [Eph. 2. 8.1 which nevertheless is the gift of God, and not man's only work, without God. And yet that faith doth not shut ouf How u a w be repentance, hope, love, dread, and the fear of God, to be J'^^^*™f^.;j_ joined with faith in every man that is justified; but it shut-nfleih wiiiiom teth them out* from the office of justifying'. So that, al- •""■'"■ though they be all present together in him that is justified, yet they justify not altogether. Nor the faith' also doth not shut out' the justice of our good works, necessarily to be done afterwards"* of duty towards God; (for we are most bounden to serve God, in doing good deeds, com- manded by him in his holy scripture, all the days of our hfe;) but it excludcth them, so that we may not do them to thb intent, to be made good by doing of them. For all the good works that we can do be unperfect, and therefore not able to deserve our justification: but om' justification ■ go togelher] concur and go to- ■ shuttelh them out] eicludelh gelher A.a Ihem A.B. 1 Jesus Christ] Jesu Christ A.B.C. ■ of justifying] or justifying D. " shut out] exclude A. B. "Not the faith] Nor that faitli I shutteib out] excludeih A.B. A.B.C. I shut out] eiclude A.B. = shut out] exclude A.B.C. ' afterwards] afterward A.B.C. , Google 20 The First Part of the Sermon doth come freely by the mere mercy of God, and of so great and free mercy, that, whereas all the world was not able of theirselves to pay any part towards their ransom, it pleased our heavenly Father of his infinite mercy, without any our desert or deserving, to prepare for us the most precious jewels of Christ's body and blood, whereby our ransom might be fully paid, the law fulfilled, and his justice fully satisfied. So that Christ is now ^e righteousness of all them that truly do believe in him. He for them paid their ransom by his death. He for them fulfilled the law in his life. So that now in him, and by him, every true Christian man may be called a fulfilier of the law; forasmuch as that which their infirmity lacked^ Christ's justice hath supplied. The Second Part' of iJie Sermon of Salvation, i E have hearde, of whom all men ought to seek their justification and righteousness, and how also this righteous- ness Cometh unto men by Christ's death and merits: ye heard also, how that three things are requu^d to the ob- tainuig of our righteonsnesSj that is, God's mercy, Christ's justice, and a true and lively faith, out of the which faith springeth good works. Also before'' was declared at large, that no man can be justified by his own good works, that no mani fulfilleth the law, according to the full request of the law. And St, Paul in his Epistle to the Galatians proveth the Gal. 3. [21] same, saying thus; If there had been any law given, which could have justified, verily righteousness should have been rGai.2,21.] by the lata. Andagain hesaith, ^righteousness beby the [Gal, 6. 4,j lati)^ then Christ died in vain. And again he saith, You thai are justified by the law^ are fallen away from grace. Ephes.2. [8,9.] And furthermore, he writeth to the Ephesians on this wise, By grace are ye saved through faith, and that not of your- selves,for it is the gift of God, and not of works, lest any man should glory. And, to be short, the sum of all Paul's [Rom. 11.60 disputation is this; that if justice come of works, then it cometh not of grace; and if it come of gi'ace, then it eometh not of works. And to this end tendeth all the prophets, as ■ lacked] lackelh A.B.C. ► Also before] Before A. 'The second part] The kontily is '• Ihal no man] because that no not divided in A. maH A.B. e Ye have Iieard good worts] ' by ihe law] in the law A. , Google of Salvation. 21 St, Peter saith in the tenth of the Acts; Of Christ all ^/ieAci3io.[4s.] prophets, saith St. Peter, do witness, that through his name, all they that believe in Mm shall receive the remission of sins. And after this wise to be justified only by this true Faith only jua- and lively faith in Christ, speaketh all the old and ancient ''^eth, is iLs authors, both Greeks and Latins; of whom I will specially a^S'^""^"''' rehearse three, Hilary, Basil, and Ambrose. St. Hilary saith these words plainly in the ninth canon upon Matthew; Faith onlyjusiifeiA. And St. Basil, a Greek author, writeth thus; ' 7%is is a perfect and whol^ rejoicing in God, when a man advanceth" not himself for his own righteousness, but knowledgeth himself to lack true justice and righteous- ness, and to be justified by the only faith in Christ. tSnd Paul, sa.iihhe, doth glory in the contempt qf his own right--p'n.w\^.i.[_^.i eousness, and that he looketh for the righteousness of God by faith. These be the very words of St. Basil; and St. Ambrose, a Latin author, saith these words; This is the ordinance of God, that they which believe" in Christ should be saved without toorks, by faith only, freely receiving remission of their sins^. Consider diligently these words, without works, by faith only, freely we receive remission of our sins. What can be spoken more plainly, than to say, that freely with- out works, by faith only, we obtain remission of our sins? These and other like sentences, that we be justified by faith only, freely, and without works, we do read ofttimes in the most and best ancient writers: as, beside Hilary, Basil, and St, Ambrose, before rehearsed, we read the same in Origen, St, Chrysostom, St. Cyprian, St, Augustin, Prosper, (Ecu- menius, Photiusi, Bernardus, Anselm, and many other au- thors, Greek and Latin. Nevertheless, this sentence, that we be justified by faith only, is not so meant of them, that tlie said justifying faith is alone in man, without true re- pentance, hope, charity, dread, and the fearf of God at any time and seasons. Nor when they say that we be Faith »ionp, justiiicd freely, they mean not that we should or might'"'"''''""*'* afterward be idle, and that nothing should be rectuired on glorying in God. when a man doth ° ihey which believe] he which be, nolboasthimseJf for his own justice, lieveih A.B. he which believe C. but koowelh himself cerlainly to be p their sinsl his sins A.B.C. unworthy of true justice, but to be ^ Phoiius] PhoclusB.C.ProciusD, justifled by only faith in Christ. > and the fear] and feav A. "" and whole] and a whole A.B.C. ' and season] or season A. , Google 23 The. Second Fart of the Sermon our parts afterward: neither they mean not so to he justi- fied without good works', that we should do no good works at all, like as shall be more expressed at large hereafter. But this saying", that we be justified by faith only, freely, and without works, is spoken for to take away clearly, all merit of our works, as being unable'^ to deserve our justifi- cation at God's hands, and thereby most plainly to express the weakness of man, and the goodness of God; the great infirmity of ouiselres, and the might and the power of God; the imperfectiless of our own works, and the most abundant grace of our saviour Christ; and therefore'' wholly to ascribe* the merit and deserving of out justification unto Christ only, and his most precious blood-shedding. This faith the holy scripture teacheth us*; this is the strong tock and foundation of Christian religioi^ this doctrine all Tiinprofiioi- old and ancient authors of Christ's church do approve; this faiih Miy"^ "^ doctrine advanceth and setteth forth the true glory of juBiiflBiii, Christ, and beateth down"* the vain glory of man; this whosoever denieth, is not to be accounted" for a Christian man, nor for a setter-forth of Christ's glory; hut for an ad- versary to Chrisf* and his gospel, and for a setter-forth of whBiiherbe men's vain-glory. And although this doctrine be never so ihe'docfr^ne of '^'-'^' (""-^ ^'- '^ Kiost truc Indeed,) that we be justified freely, faith (.niy wltliout all merit of our own good works, (as St. Paul doth jusiifieih. express it,) and freely, hy this lively and perfect faith in Christ only, (as the ancient authors used to speak it,) yet this true doctrine must be also truly understood", and most plainly declared, lest carnal men should take unjustly occasion thereby to live carnally, after the appetite and will A flptiataiion of the worfd, the flesh, and the devil. And because no man offaiULwUhom^^"^*'*^ ^'^ ^^ mistaking of this doctrine'', I shall plainly and BorkBjuati. shortly so declare the right understanding of the same, that no fisih. ramx shall justly think that he may thereby take any occa- sion of carnal liberty, to follow the desires of the flesh, or that thereby any kind of sin shall be committed, or any un- godly living the more used. First, you shall understand, that in our justification by Christ it is not all one thing, the office of God unto man, 1 good works] our good works A. ' beateth down] suppresselh A.B. .C. ' lo be accounied] lo be reputed " saying] proposition A3. A.B. lo be counted C. be accounted ■ unable] insufficient A.B. D. I therefore] thereby A. 'to Christ] of Christ A, I to ascribe] for to ascribe A. = understood] understand A.B.C. ■ teacheth us] teacheth A.B. t doctrine] true doctrine A. , Google of Salvation. 23 and the office of man unto God. Justification is not the office of man, but of God; for^ man cannot make himself righteous'' by his own works, neither in part, nor in the whole; for that were the greatest arrogancy and presump- tion of man that Antichrist could set up' against God, to affirm that a man might by his own works take away and purge his own sins, and so justify himself. But justifica- lusttfioatioc tion is the office of God only, and' is not a thing which we ^"^"|* render unto him, but which we receive of him; not which we give to him, but which we take of him, by his &ee mercy, and by the only merits of his most dearly beloved son, our only redeemer, saviour, and justifier, Jesus Christ: so that the true understanding of this doctrine, we be justi- fied freely by faith without worlrs, or that we be justified by faith in Christ only, is not, that this our own act to be- lieve in Christ, or this our faith in Christ, which is within us, doth justify us, and deserve'' our justification unto us; (for that were to count ourselves to be justified by some act or virtue that is within ourselves;) but the true under- standing and meaning thereof is, that although we hear God's word, and believe it; although we have faith, hope, charity, repentance, dread, and fear of God within us, and do never so many works' thereunto; yet we must renounce the merit of all our said virtues, of faith, hope, charity, and all other vktues™ and good deeds, which we either have done, shall do, or can do, as things that be far too weak and insufficient, and unperfect, to deserve remission of our sins, and our justification; and therefore we must trust only in God's mercy, and that sacrifice" which our high priest and saviour Christ Jesus, the son of God, once offered for us upon the cross, to obtain thereby God's grace and remission, as well of oiu original sin in baptism, as of all actual sin committed by us after oiu baptism, if we truly repent, and turn" unfeignedly to him again. So that, as St. John Baptist, although he were never so virtuous and godly a man, yet in this matter of forgiving of sin, he did put the people from him, and appointed them unto Christ, saying thus unto them. Behold, yonder is the lamb of God,JobBi.iia.i which, takel/i away the sins of the world; even so, as great ( for] or D. i works] good works A.B.C. 1' make himself righteous] justify "■ all other virlues] ail ouf other himself A.B. making himself righte- virtues A.B.C, ous 0. ■ that sacrifice] ia that sacrifice , Google 24 The Second Part of the Sermon and as godly a virtue as the lively faith is, yet it putteth us from itself, and remitteth or appointeth ns unto Christ, for to have only hy him remission of our sins, or justification. So that our faith in Christ (as it were) saith unto us thus: It is not I that take away your sins, but It is Christ only; and to him only I send you for that purpose, forsaking^ therein all your good virtues, words, thoughts, and works, and oidy putting your trust in Christ The Third Pari''- of the Sermon of Salvation, It hath been' manifestly declared unto you, that no man can fulfil the law of God; and therefore by the law all men are condemned: whereupon it foUowetli* necessarily, that some other thing should be required for our salvation than the law; and that is, a true and a lively faith in Christ; bringing forth good works, and a life according to God's commandments. And also you heard the ancient authors' minds* of this saying", Faith in Christ only justifieth man, so plainly declared, that you see", that the very true mean- ing'' of this proposition or saying'-, We be justified by faith in Christ only (according to the meaning of the old ancient authors) is this: We put our faith in Christ, that we be justified by him only, that we be justified by God's free mercy, and tlie merits of our saviour Christ only, and by no virtue or good works' of our own that is in us, or that we can be able to have, or to do, for to deserve the same; Christ himself only being the cause merilorioT.is thereof Here you perceive many words to be used to avoid con- tention in words with them that delight'' to brawl about words, and also to shew the true meaning to avoid evil taldng'' and misunderstanding; and yet peradventure all will not serve with them that be contentious; but con- tenders will ever forge matters'" of contention, even when p forsafeing] renouncing A.B. 1 The third pait] Thehomilyism.. ^ divided in A. j meaning] sense A.B. "■ [thathbeen — so plainly declared] ' or saying] omitled A.B. omitted A. ■ j^ood works] good woclr A.B • followeth] foliowed B.C. ^ delight] delighteth A. • minds] mind B. = taking] talking B. ■ saying] proposition B. s matters] mailer A.B.U. ' that you see] 'I'hus you do see A. >y Google of Salvalion. 25 they have none occasion thereto. Notwithstanding, such be the less to be passed upon, so that the rest may profit, which will be more^ desirous to kjiow the truth, than (when it is plain enough) to contend about it, and with contentious'" and captious cavillations, to obscure and darken it Truth it is, that out own works do not'' justify us, to speak properly of our justification; that is to say, our works do not merit or deserve remission of our sins, and make us, of unjust, just before God: but Clod of his own mercy", through the only merits and deservings"* of his son Jesus Christ, doth justify us. Nevertheless, be- cause faith doth directly send us to Christ for remission of our sins, and that, by faith given us of God, we embrace the promise of Grod's mercy, and of the remission of our sins, (which thing none other of our virtues or works pro- perly doth,) therefore scripture' useth to say, that faith without works doth justify. And forasmuch that it is all one sentence in effect, to say, faith without works, and only faith, doth justify us; therefore the old ancient fathers of the church from time to time have uttered our justification with this speech; Only faith justifieth us; meaning none other thing than St. Paul meant, when he said. Faith with- [G«i. 2. jb.] out works justijieth us. And becattse all this is brought to pass through the only merits and deservings of our sa- viour Christ, and not through our merits, or through the merit of any virtue that we have within us, or of any work that cometh from us; therefore, in that respect of merit and deserving, we forsake", as it were, altogether again, faith, works, and all other virtues. For our own imper- fection is so great, through the corruption of original sin, that all is unperfect" that is within us, faith, charity, hope, dread, thoi^hts, words, and works, and therefore not apt to merit and deserve" any part of our justification for us. And this form of speaking use weP, in the humbling of ourselves to God, and to give aU the glory to our saviour Christ, which is best worthy to have it. Here you have heard the office of God in our justifica- tion, and how we receive it of him freely, by his mercy, without our deserts, through true and lively faith. Now you shall hear the office and duty of a Christian man itnto God, what we ought on our part to render unto God • more] the most D, 1 scripture] the scripture A, f contentious] contentions A. ■" forsake] renounce A.B. t caviliation] cavillations A.B.C, " unperfect] imperfect A.B.C, ' do not] doth not A. " deserve] discern D, ' own mercy) mere mercy A.B.C. fuse wej we use A. ' and deservings] or deserving A. , Google 86 The Third Part of the Sermon ''■''^yi'"" again for his great mercy and. goodness. Our office is, o^rjueiTfieth, "^t to pas8 the time of this present life unfruitfully and dpnoueach idly, after that we are baptized or justified, not caring o"halwe°"'' ^*>™' ^'^^ gooA works we do, to the glory of God, and Bhouiddono profit of oui neighbours^: much less is if our office, after sood works, ^jja^j ^q -^^ ^^^g made Christ's members, to live contrary to the same; making ourselves members of the devil, walking after his enticements, and after the suggestions of the world and the flesh, whereby we know that we do serve the world and the devil, and not God. For that faith which brlngetli forth (without repentance) either evil works, or no good works, is not a right, pure, and lively faith; but a dead, devilish, counterfeit, and feigned [1 Cor, 13, 3,] faith, as St. Paul and St. James call it.' For even the Thneviis''' ^^^^'^ know and believe that Christ was born of a vir- LivefBiih,bgt gin; that he fasted forty days and forty nights without falul'"' """ meat and drink; that he wrought all kinds of miracles, de- claring hiwKelf very God; they believe also, that Clirist for our sakes suffered most painful death, to redeem us' from everlasting" death, and flmt he rose again from death the third day: they believe that he ascended into heaven and that he sittetJi on the right hand of the Father, and at the last end of this world shall come again, and judge both the quick and the dead. These articles of our feith the devils believe, and so they believe all things that be written in the New and Old Testament to be true; and yet for all this faith they be but .devils, remaining still in their damnable estate, lacking the very true Christian What is the faith. For the right and true Christian faith is, not only fyinK^fauir"' '0 believe that holy scripture, and all the foresaid articles of our faith are true; but also to have a sure trust and confidence in God's merciful promises, to be saved from everlasting damnation by Christ; whereof doth follow a loving heart to obey his commandments. And this true Christian faith neither any devil hath, nor yet any man, which in the outward profession of his mouth, and in his outward receiving of the sacraments, in coming to the church, and in all other outward appearances, seemeth to be a Christian man, and yet in his livmg and deeds shew- They ihat con- ef h the Contrary. For how can a man have tliis true iiv"4'hiile not -^^^^J ^'^ ^"'"^ "-"^"^^ ^'^^^ Confidence in God, that by the true fatih, merits of Christ his sins be forgiven"^, and he' reconciled 1 of our neighbours] to oui' neigh- ' lo redeem us] to redeem D. bours B. " everlasting] eternal A.B. ■■ is it] il is .\.B. - forgiven] remitted A.B. ' caU it] calleih it B. i and he] and be D, >y Google of Salvation. 27 to the favour of God, and to lie partaker of the kingdom of heaven by Christ, wheii he liveth ungodly, and de- nieth Christ in his deeds? Surely no such ungodly man can have this faith and trust in God. For as they know- Christ to be the only saviour of the world; so they Jinow also that wicked men shall not enjoy* the kingdom of God. They Imow that God hateth unrighteoiisness;F».s, that he will destroy all those that speak untruly; that those which have done" good works (which cannot be done without a lively faith in Christ) shall come forth into the resurrection'* of life, and those that have done evil shall come unto the resurrection' of judgment. Very well'' they know also, that to them that be contentious, and to them that will not be obedient unto the truth, but will obey unrighteousness, shall come indignation, wrath, and affliction, &c. Therefore, to conclude, considering the in- finite benefits of God, shewed and given* unto us merci- fuUy without our deserts, who hath not only created us of nothing, and from a piece of vile clay, of his infinite goodness hath exalted us, as touching^ our soul, imto his own similitude and likeness; but also, whereas we were condemned to hell and death everlastings, hath given his own nattiral son, being God eternal, immortal, and equal unto himself in power and glory, to be incarnated, and to take our mortal nature upon him, with the infirmities of the same, and in the same nature to suffer most shameful and painful death for our offences, to the intent to justify lis, and to restore us to life everlasting: so making us abo his dear"" children, brethren unto his only son our saviour Christ, and inheritors for ever with him of his eternal king- dom of heaven. These great and merciful benefits of God, if they be well considered, do neither minister unto us occasion to be idle, and to live without doing any good works, neither yet stureth us up' by any means to do evil things; but con- trariwise, if we be not desperate persons, and our hearts harder than stones, they move us to render ourselves unto God wholly, with all our will, hearts, might, and power, to serve him in all good deeds, obeying his commandments during our lives, to seek in all things his glory and honour, * Very weU] And very welZ A.B. ' giveo] exhibited A.B. 'as touching] touching B. E everlasting] eternal A.B. ^ dear] dear beloved A.B. I stirreth us up] slirteth us A.B.C, >y Google 28 Third Part of the Sermon of Salvation. not our sensual pleasures and vain-glory; evermore dread- ing willingly to offend such a merciful God and loving redeemer, in word, thought, or deed. And the said bene- fits of God, deeply considered, move us'' for his sake also to be ever ready to give ourselves to our neighboui-s, and, as much as lieth in ns, to study with all our endeavour to do good to every man. These be the fruits of true faith', to do good as much as lieth in us to every man, and, above eiII things, and in ail things, to advance the glory of God, of whom only we have our sanctification, justification, salva- tion, and redemption: to whom be ever glory, praise, and honour, world without end. Amen, " move us] do move us A. ' of true failh] of the true faith A.B.C. >y Google DECLAKATION True, Lively, and Christian Faith. \ HE first coming" anto God, good Christian people, is through faith, whereby (as it is declared in the last sermon) we be justified before God. And lest any man should be ■e,\i\,. deceived, for lack of right imderstandmg thereof'', it is diligently to be noted, that faith is taken in the scripture two manner of ways. There is one faith, which in scrip- ture is called a dead faith, which bringeth forth no good[james3. ir.] works; but is idle, barren, and unfruitful. And this faith, a dend faiih. by the holy apostle St, James, is compared to the faith ofjsa^i.n%-i devils, which believe God to be true and just, and tremble for fear; yet they do nothing well, but all evil. And such a manner of faith have the wicked and naughty Christian people, which confess Ood, as St. Paul saith, in their mouth, tuus [i. le.] but deny him in their deeds, being abominable, and loith- out the right faith, and to all" good works reprovable. And this faith is a persuasion Eind belief in man's heart, whereby he knoweth that there is a God, and agreeth'' unto all truth of God's most holy word, contained in the holy" scriptiu-e. So that it consisteth only in believing m the wordf of God, that it is true. And this is not properly called faith. But as he that readeth Ctesar's Comment- aries, believing the same to be true, hath thereby a know- ledge of Ctesar's life and notables acts, because he believeth the history of Cfesar; yet it is not properly said, that he believeth in CEesar, of whom he looketh for no help nor benefit. Even so, he that believeth that all that is spoken of God in the Bible is true, and yet liveth so ungodly, that he cannot look to enjoy the promises and benefits of God; although it may be said, that such a man hath a faith • coming] entry A.B. ■ in the ho1v] in holy A.B.C. 'thereof] hereof A. 'in the word) of the word A. " to all] in all A. b notable] noble A.B, ' agreethj assentelh A.B. , Google 30 The First Part of the Sermon and belief to the words of God; yet it is not properly said that he believeth in God, or hath such a faith and trust in God, whereby he may surely look for grace, mercy, and everlasting* life at God's hand, but rather for indignation and punishment, according to the merits of his wicked life. For as it is written in a book, entitled to be of Didymus Alexandrinus', Forasmuch as faith without works is dead, it is not now faith, as a dead man is not a man. This dead faith therefore is not the sure'' and substantial faith which saveth sinners. Another faith there is in scripture, which is not, as the aforesaid faith, idle, unlruitful, and dead, but worketh by charity, (as St, Paul declareth,) which as the other vain faith is called a dead faith, so may tliis be . called a quick or lively faith. And this is not only the common belief of the articles of our faith, but it is also a true' trust and confidence of the mercy of God through our lord Jesus Christ, and a steadfast hope of all good things to be received at God's hand: and that etlthough we, through infirmity, or temptation of our ghostly enemy, do fall from him by sir^ yet if we return again unto him by true repentance, that he will forgive and forget our offences for his son's sake, our saviour Jesus Christ, and will make us" inheritors with him of his everlasting kingdom; and that in the mean time, until that kingdom come, he will be oiu: protector and defender in all perils and dangers, whatsoever do chance: and that though sometime he doth send" us sharp adversity, yet that evermore he will be a loving father unto us, correcting us for our sin, but not withdrawing his mercy finally from us, if we trust in him, and commit ourselves wholly imto him", hang only upon him, and call upon him, ready to obey and serve him. This is the true, lively, and unfeigned Christian faith, and is not in the mouth and outward profession only, but it liveth and stirreth inwardly in the heart. And this faith is not without hope and trust in God, nor without the love of God and of our neighbours, nor without the fear of God, nor without the desire to hear God's word, and to follow tlic same in eschewing evil, and doing gladly all good works. This faith, as St. Paul describeth it, is the sure ground and foundation of the benefts which we ought to look for. "" and will make us] and beliei thai will make us B. " he doth send] he do send A. " unio him] to him A. , Google of Faith. 31 and trust to receive of God a certificate and siuc looking forP them, although they yet seiisihly appear not unto us. And after he saith, ffe Ma/ comelh to God,invst believe,iaeb.n. botti that he is, and that tie is a merciful rewarder of well- doers. And nothing commendeth good men imto God so much as this assured faith and trust in him. Of this faith three things are specially to be noted. First, that this faith doth not lie dead in the heart, but Threethi is lively and fruitful in bringing forth good works. Se-^^^^'^jj^*' cond, that -without it can no good works be done, that shall be acceptable and pleasant to God. Third, what manner of good works they be that this faith doth bring forth. For the first, as the lighti cannot be hid, but will showF^i^''i'^fj forth itself at one place or other; so a true faith cannot be^" *" kept secret; but when occasion is oflered, it wOl break out, and show itself by good works. And as the living body of a man ever exerciseth such things as belong'' to a natural and living body, for nourishment and preservation of the same, as it hath need, opporturfity, and occasion; even so the sou] that hath a lively faith in it will be doing alway some good work, which shall declare that it is living, and will not be unoccupied. Therefore, when men hear in the scriptures so high commendations of faith, that it maketh us to please God, to live with God, and to be the children of God; if then they phantasy that they be set at libeity from doing all good works, and may live as they list', they trifle with God, and deceive themselves. And it is a mani- fest token that ihey be far from having the true and lively faith, and also far from knowledge what true faith meaneth. For the very sure and hvely Christian failh is, not only to believe all things of God which are contained in holy scrip- ture, but also is an earnest trust and confidence m God, that he doth regard us, and that he is careful over us', as the father is over the child" whom he doth love, and that he will be merciful unto us for his only son's sake, and that we have our saviour Chrkt our perpetual advocate and priest, in whose only merits, oblation, and suifering, we do trust that our oifences be continually washed and purged, whensoever we, repenting truly, do return to him with our whole heart, steadfastly determining with ourselves, * looking for} expectation of A.B. ' and ihat he is careful over us] •i as the liftht) that the Mght D. and hath cure of us A.B. ' belong] belotigeth A.B.C. • is over the child] of the child • listj lust CD. A.B. >y Google 32 The First Pari of the Sermon through his grace to obey and serve him in keeping his commandments, and never to turn back again to sin. Such is the true faith that the scripture doth so much com- mend, the which, when it seeth and considereth what God hath done for iis, is also moved, through continual assist- ance of the Spirit of God, to serve and please him, to keep his favour, to fear his displeasure, to continue his obedient children, Miowing thankfulness again by observing or keep- 11^=^ his commandments, and that freely, for true love chiefly, and not for dread of punishment, or love of tempo- ral reward, considering how clearly, without deservings', we have received his mercy and pardon freely. This true feith will show forth itself, and cannot long be 5. [-10 idle: for as it is written. The just man doth live by his faith. He never^ sleepeth, nor is idle when he would* wake and be well occupied. And God by his prophet P'J Jeremy saith, that he is a happy and blessed muij, which ■J hath faith and confidence in God. For he is like a tree set by the water-side, and spreadeth'' his roots abroad toward the moisture, and feareth not heat when it comelh; his leaf will be green, and will not cease to bring forth his fruit: even so, faithful men, putting away all fear of adversity, will show forth the fruit of their good works, as o ofTered to do them. The Second Purl" of the Sermon of Faiih. Jl E have heard'' in the first part of this sermon, that there be two binds of faith, a dead and an unfruiiful faith, and a faith lively, that worketh by charity: the first, to be un- profitable; the second, necessary for the obtaining of our salvation; the which faith hath charity always joined unto it, and is fruitful, and bringeth^ forth all good works. Now as concerning the same matter, you shall hear what foUow- u.32[M.]eth. The wise man saith, He thai believeth in God will hearken nnto his commandments. For if we do not shew ourselves faithful in our conversation, the faith which we pretend to have is but a feigned faith: because the true ■ or keeping! omUlsd A.B. ' The second pari] The liomily ia T de servings] our deserviDgs A. not divided in A, B.C. d Ye have heard— what folio we Ih] ' neverl neilher A.B.O. omiittd A. ■wouM] should A.B.U. • and bringeth] bringing B.C. ii and spreadeih] that snreadelh A.B.C. >y Google of Faith. 33 Christian faith is manifestly showed by good Uving, and not by words only, as St. Augustin saith, Good living cannot u\,x<3A^v\i<, be separated from true faith, which toorketh by love. And ^| ^p"'"""' St. Chiysostom saith. Faith of itself is full qf good works: s'ermodeLege as soon as a man doth believe, he shall be garnished with ^ ^''*«- them. How plentiful this faith is of good works, and how it maketh the work of one man more acceptable to God than of another, St. Paul teacheth at large in the eleventh chapter to the Hebrews, sayiiig, th3.t faith made the oblation Hsb. n. [4, r, of Abel better than the oblation of Cain. ThismadeNoe to^^^^]^ ^^^ build the ark. Thismade Abraham to ^j-scfAeAiJcounir^jGeDie'cai] and all Ms friends, and to go into a far country, there [^^°- "■ ^^■ to dwell among strangers. So did also Isaac and Jacob,i;ctius.44.[a3.j depending or hanging*" only of the help and trust that they had in God. And when they came to the country which God promised them, they would build no cities, towns, nor houses; but lived like strangers in tents, that might every[Heb.ii.«.] day be removed. Their trust was so much in God, that they set but little by any worldly thing, for that God had prepared for them better dwelling-places in heaven, of his own foundation and building. This faith made Abrahamnen.sa.cio.] ready at God's commandment to oiFer his own son and heirE='^i™'**C^'3 Isaac, whom he loved so well, and by whom he was pro- mised to have innumerable issue, among the which, one should be born, in whom all nations should be blessed,iQeo.7i.Wi tmstuig so much in God, that though he were slain, yet that God was able by his omnipotent power to raise him from death, and perform his promise. He mistrusted not the promise of God, although unto his reason every thing seemed contrary. He believed verily that God would not forsake him in dearths and famine that was in the coiuitry. And in all other dangers that he was brought unto, be trusted ever that God should'' be bis God, and his pro- tector and defender', whatsoever he saw to the contrary. This faith wrought so in the heart of Moses, that he ?-e-Exod.2. [u.] fusedto be taken for king Pharaohis daughter's son, and ^^^^^-^ to have great inheritance in Egypt, thinking it better with ' the people of God to have affliction and sorroiv, than with naughty men in sin to hve pleasantly for a time. By faith [v, w] he cared not for the threatening of king Pharao: tor his trust was so ih God, that he passed not of the fehcity of this world, but looked for the reward to come in heaven; setting his heart upon the invisible God, as if he had seen him ever >y Google 34 The Second Part of the Sermon En>d.i4. [13.] present before his eyes. By faith the children of Israel Joih, 6. [SO.] passed through the Red Sea. Byfailh the walls of Jericho fell down toithout stroke, and many other wonderful mira- cles have been wrought. In all good men that heretofore have been, faith hath brought forth their good works, and Ban. G. iii.j obtained the promises of God. Faith hath slopped the Cbh. 3. [ir.] lioJis' mouths: fai/h hath quenched Ike force of fire: faith Heb. ij [34, hath escaped the sword's edges: faith hath given weak men ^^■J strength, victory in battle, overthrown the armies of in- fidels, raised the dead to life: faith hath made good men to take adversity in good part; some have been mocked and Hen. 11. [3s- whipped, bound and cast in prison; some have lost all their *"■■' goods, and lived in great poverty; some have wandered in mountains, hills, and wilderness; some have been racked, some slain, some stoned, some sawn, some rent in pieces, some beheaded'', some brent without mercy, and would not be delivered, because they looked to rise again to a better stale. All these fathers, martyrs, and other holy men, whom St. Paul spake of, had their faith surely tixed in God, when all the world was against them. They did not only know God to be the lord', maker, and governor of all men in the world; but also they have a special confidence and trust, that he was and would be their God, their comforter, aider, helper, maintainer, and defender. This is the Christian faith, which these holy men had, and we also ought to have. And although they were not named Christian men, yet was it a Christian faith, that they had; for they looked for all benefits of God the father, through the merits of his son Jesu Christ, as we now do. TWs difference is between them and us, that they looked™ when Christ should come, and we be in the time when he is come. Therefore, saith inJohan. St. Augustin", The time is altered and changed", but not Trati. J. the faith. For we have both one faith in one Christ. The acor. 1. [13] same Holy Ghost also that we have, had they, sa.ithSt. Paul. For as the Holy Ghost doth teach us to trust in God, and to call upon him as our Father, so did he teach them to say, i3. is. [10, 11] as it is written. Thou, Lord, art our father and redeemer; Us. G3. 15.] and thy name is withoul beginning, and everlasting. God gave them then grace to be his children, as he doth us now. But now, by the coming of our saviour Christ we have received more abundantly the Spirit of God in our * beheaded] headed A.B.C. 1 the lord] lord A. "> thai they looked] for Ihey looked , Google of Faith. 35 hearts, whereby we may conceive a greater faith, and a surer trust, than many of them had. But in effect they and we be all one: we have the same faith that they had in GJod, and they the same that we have. And St. Paul so much extoUeth their ialth, because we should no less, but rather more, give ourselves wholly unto Christ, both in profession and living, now when Christ is come, than the old fathers did before his coming. And by all the declaration of St. Paul, it is evident, that the true, lively, and Christian faith is no dead, vam, or unfruitful thing, but a thing of perfect virtue, of wonderful operation or worldngp, and strength, bringing forth all good motions and good works. All holy scriptme agreeably beareth witness, that a true hvely faith in Christ doth bring forth good works; and therefore every man must examine and tryi himself dili- gendy, to know whether he have the same true hvely faith in his heart unfoignedly, or not; which he shall know by the fruits thereof. Many that professed^ the faith of Christ were in this error, that they thought they knew God, and believed m him, when in then life they declared the con- trary: which error St. John in his first Epistle confuting, writeth in this wise: Bereby we «re certified that wt knoimsahn^ [3,4] God, if toe observe his commandments'. He that saith he knoweth God, and observeth not his commandments, is a liar, and the truth is not in him. And again he saith. Whosoever sinneth dot h not see God, nor know him: ief iJohn3,[6,j.] no man deceive you, well-beloved children. And moreover he saith, Hereby we knotv that we be of the truth, and so we i JoIid 3. [U. shall persuade our hearts before him. For if our own^-^ hearts reprove ti?, God is above our hearts, and knoweth all things. Well-beloved, %f our hearts reprove lis not, then have we confidence in God, and shall have of him whatso- ever we ask, because we keep his commandments, and do those things that please him. And yet further he saith, Every man that bclieveth that Jesus is Christ, is born o/i john5.[i,] God; and we know that whosoever is born of God doth not sin: Bui he that is begotten of God'- purgeth himself, and V- John s. 18-1 the devil doth not touch Mm. And finally he concludeth, P or working] omitted A.B. ' But he that i^ begotten of God] 1 and try] omilied A.B. But the generation of God .^.B.C. ' professed] profess B. " purgett himself] pui^elhhimA. • his coniniandnients] is command- B.C. , Google 36 The Second Pari of the Sermon and sheweth" the cause why he wrote this Epistle, saying'', I joiin5. [13.1 For this cause have J thus written iintoyou,that you may know that you have everlasting life, which do believe in the son of God. And in his third Epistle he confirmeth the sjohn [110 whole matter of faith and works in few words, saying, He that doth wellis of God, and he that doth evil knoweth not God. And as St. John saith, that as* the Uvely knowledge and faith of God bringeth forth good works; so saith he likewise of hope and charity, that they cannot stand with iJohn3.[a,3.]evi] living. Ofhope he writeth thus: We know that when God shall appear, xve shall be like unto him, for we shall see him even as he is: Snd whosoever hath this hope in him dolh purify himself, like as God is pure. And of charity 1 John s. [5.] he saith ttiese words: He that doth keep God's word and commandment; in him is truly the perfect love of God. And 1 John 6. [3.] again he saith, This is the love cf God, that we should keep his commandments. And St. John wrote not this as a sub- tile saying", devised of his own phantasy, but as a most cer- tain and necessary truth, taught unto him by Christ hunself, the eternal and infallible verity, who in niEiny places doth most clearly affirm, that faith, hope, and charity, cannot consist or stand" without good and godly works. Of faith 1 Johns. [10. ] he saith. He that believeth in the son hath everlasting life; John 3. [36,] f)y,t he that believeth not in the son shall not see that life, but the wrath of God remaineth upon him. And the same he John 6. [4-.] confiimeth with a double oath, saying, Verily, ve^'ily^, I say unto you. He that believeth in me hatheverlasting life. Now forasmuch as he that believeth in Christ hath everlasting life, it must needs consequently follow, that he that hath this faith must have also good works, and be studious to observe God's commandments obediently. For to them that have evil works, and lead their life in disobedience and transgres- sion, or breakings of God's commandments, without repent- ance, pertaineth not everlasting hfe, but everlasting death, Mait.25,[«,] as Christ himself saith, They that do well shall go into life eternal; but they that do evil shall go into everlasting^ Jire. [Rev.2i.o-B,] Andagainehe saith, /aw Me^rai letter and the last, tlie beginning and the ending: To him that is athirst, 1 will giueof the well of the water of life freely: He that hath the ' sheweth] shewing A.B.C. ' Verily, verilyl Forsooth and for- r saying) saith A.B.C. sooth A.B.C. ■ that as] that A. ' or breaking] orailied A.B. ■ and commandment] or com- ' everlasting:] the eternal A.B. the mandment A. B.C. everlasting C. '• saying] proposition A.B. t And again] again A. * or Bland] omitted A.B. , Google of Faith. 37 victory shall have all things, and Iwill be his God, and he shall be my son: but they that be fearful, mistrusting God, and lackingfaith; they that be cursed people, and murther- ers, and fornicators, and sorcerers, and idolators^, and all liars, shall have their portion in the lake that burneth with fire and brimstone, which is the second death. And as Christ Charit? imdoubtedly affirmeth, that true faith bringeth forth good^™l^l works, so doth he say likewise of cliaiity, Who.toever hath JoWn i4 my commandments, and keepeth them, that is he that loveth^-^ me. And after he saith, He that loveth me will keep my word, and he that loveth me not keepeth not my words. And as the love of God is tried ty good works, so is the fear ofGodalso, as the wise man saith, The dread of God putteih ecci^s. away sin. And also he saith, He thai fearelh God will do Ecdu?. good works. The Third Pan' of the Sermon of Faith. Y OU have heatd'' m the second part of this sermon, that no man should Ihmk that he hath that lively faith which scripture commandeth, when he liveth not obediently to God's laws, tor all good works spring out of that faith: and also it hath been declared unto you by examples, that faith maketh man steadfast', quiet and patient in all afflic- tion™. Now as concernmg the same matter, you shall hear what foUoweth. A man may soon deceive himself, and think in his own phantasy that he by laith knoweth God, loveth him, feareth him, and belongeth to hun, when in very deed he doth nothmg less. For the trial of all these things is a very godly and Christian life. He that feeleth his heart set to seek God's honour, and studieth to know the will and commandments of God, and to frame" himself thereunto, and leadeth not his life after the desire of his own flesh, to serve the devil by sin, but setteth his mind to serve God for his own" sake, and for his sake also to love all his neighbours, whether they be friends or adversaries, doing good to every man, as opportmiity serveth, and willingly hurting no man; such a man may well rejoice in God, per- ceiving by the trade of his life, that he unfeignedly hath the K and idolalors; omitted D. i steadfast] conslanl B.C. i The third pari] Tht homily is •» affliction] afflictions B. not divided in A. " frame] conform A.B. k You have heard— what follow- " his own] God's own A.B.C. eth] omitted A. 4* >y Google 3S Tht Third Pari of the Sermon right knowledge of God, a lively faith, a sfeadfastP hope, a true and unfeigned love, and feav of God. But he that cast- eth away the yoke of God's commandments from his neck, and giveth himself to live without true repentance, after his own sensual mind and pleasure, not regarding to know God's word, and much less to live according thereunto; such a man clearly deceiveth himself, and seeth not his own heart, if he thinketh that he either knoweth God, loveth him, feareth him, or trusteth in him. Some peradventure phan- tasy in tliemselves that they belong to God, although they live in sin, and so they come to the church, and show them- selves as God's dear children. But St. John saith plamly, 1. [G] If toe say that we have any company with God, and walk in darkness, we do lie. Other do vainly think that they know and love God, although they pass not of the com- a. [4.] mandmentsi. But St. John saith clearly. He that saith' J know God, and keepeth not his commandments, he is a liar. Some falsely persuade theii^elves, that they love God, when they hate their neighhours. But St. John 4. [20] saith manifestly, If any man say, 1 love God, and yet a. £9- hateth his brother, he is a liar. Be that saith that he is in the light, and hateth his brother, he is still in darkness. He that loveth his brother dtoelleth in the light; but he ihat hateth his brother is i?t darkness, and walketh in dark- ness, and knoweth not whither he goeth: for darkness hath 3, [10.] blinded his eyes. And moreover he saith, Hereby toe mani- festly knoiv the children of God from the children qf the devil. He that doth not righteously is not the child qf God, nor he that hateth his brother. Deceive not your- selves, therefore, thinking that you have faith in God, or that you love God, or do trust in him, or do fear him, when you live in sin; for then your ungodly and sinful life declareth the contrary, whatsoever you say or think. It pertaineth to a Christian man to have this true Christian . faith, and to try himself whether he hath it or no, and to know what belongeth to it, and how it doth work ui him. It is not the world that we can trust to; the world, and all that is therein, is but vanity. It is God that must be our defence and protection against all temptation of wicked- ness and sin, errors, superstition, idolatry, and all evil. If all the world were on our side, and God against us, what could the world avail us? Therefore let us set our whole faith and trust in God, and neither the world, the devil, nor p FleadfastJ constant A.B. ' j'ou say] ye say A.B. 1 the commandmentsl his com- mandments A.B. , Google of Faith. 39 all the power of them shall prevail against «s. Let ua therefore, good Christian people, try and examine oiir faith, what it is: let us not flatter ourselves, but look upon our works, and so judge of our faith what it is. Christ him- self speaketh of this matter, and saith. The tree is knotDniM\ief,.iii.i by the fruit. Therefore let us do good works, and thereby declare our iaith to be the lively Christian faith. Let us, by such virtues as ought to spring out of faith, show our election to be sure and stable, as St. Peter teacheth, £/irfe(t-2Pet.i.[io.: vour yourselves to make your calling and election certain by good works. And also he ssXih, Minister or declare ini'i'P^ii%''i your faith virtue, in virtue knowledge, in knowledge tem- perance, in temperance patience, in patience' godliness, in godliness brotherly charily, in brotherly charity love: so shall we shew indeed that we have the very lively Christian faith, and may so both certify our conscience the better that we be in the right faith, and also by these means confirm other men. If these fruits do not follow, we do but mock with God, deceive ourselves, and also other men. Well may we bear the name of Christian men, but we do lack the true faith that doth belong thereunto: for true faith doth ever bring forth good works, as St. James saith: Shew lamea 2. tiej me thy faith by thy deeds. Thy deeds and works must be an open testimonial of thy faith: other\vise thy faith, being without good works, is but the devil's feith, the faith of the wicked, a phantasy of faith, and not a true Christian faith. And hke as the devils and evil people be nothing the bet- ter for their coiuiterfeit faith, but it is unto them the more cause of damnation: so they that be Christians', and have received knowledge of God, and of Christ's merits, and yet of a set purpose do live idly, without good works, think- ing the name of a naked faith to be either sufficient for them, or else setting their minds upon vain pleasures of this world, do live in sin without repentance, not uttering the fruits that do belong to such an high profession; upon such presumptuous persons, and 'wiiful sinners, must needs remain the great vengeance of God, and eternal punish- ment in hell, prepared for the unjust" and wicked livers. Therefore as you profess the name of Christ, good Chris- tian people, let no such phantasy and imagination of faith at any time begtrile you; but be sure of your faith, try it by your hving, look upon the fruits that cometh of it, mark the increase of love and charity by it towards^ God and • in palieiicc] again in palience " unjust] devil A.T3,C, A.B.C. ' towards] toward A. ' Christians] christened A.B.C. , Google 40 Third Part qfihe Sermon of Faith. your neighbour, and so shall you perceive it to be a trac lively faith. If you feel and perceive such a faith in you, rejoice in it; and be diligent to maintain it, and keep it still in you; let it be daily increasing, and more and more by well working, and so shall you'' be siue that you shall please God by this faith; and at the length, as other faithfiu men have done before, so shall you, when his will is, come to hrni, and receive the end and final reward of your faith, as St. Peter nameth it, the salvation of your souls: the which God grant us, that hath promised the same unto his faithful; to whom be all honour and glory, world without end. Amen. r shall you] shall ye A.B. , Google A S E R M 0 S" Of Good Works annexed unto FaUh. In the last sermon was declared unto yoa, what the lively and triie Mth of a Christian man is; that it caiiseth not a man to be idle, hut to be occupied in bringing forth good works, as occasion serveth. Now, by God's grace shall be declared the second thing No g«a wort, that before was noted of faith; that without it can no good ^'■.^'i^^^ ™«j, work be done, accepted^ and pleasant unto God; i^or John is. h.s.] as a branch cannot bear fruit of itself, saith our saviour Christ, except it abide in the vim; so cannot you, except you abide in me. lam (he vine,andi/ou be the branches: he thai abidelh in me, and 1 in him, he bringeth forth much fruit: for without me you can do nothing. And St. Paul proveth, that Enoch" had faith, because he pleased God; For without faith, saith he,*/ is not possible to please God. Heb, ii. [s, s.] And again to the Romans he saith. Whatsoever work WEdm.u.taa,] done toithout faith, it is sin. Faith giveth hfe to the soul and they be as much dead to God that lack faith, as they be to the world whose bodies lack souls. Without faith, ail that is done of us is but dead before God, although the work seem never so gay and glorious before man. Even a,s the picture'* graven or painted is but a dead representa- tion of the thing itself, and is without hfe, or any manner of moving; so be the works of all unfaithful persons before God: they do appear to he lively works, and indeed they be but dead, not availing to the everlasting= life; they he but shadows and shews of lively and good things, and not good and lively things indeed: for true faith doth give life to the works', and out of such faith come good works, that be very good works indeed; and without faiths: no ■ A sermon] An homily or sermon ' the piclure] a picture A. j^_B_ ' everlasting] eternal A.B. ' accepted] acceptable A.B. ' works] work A. -: that Enoch] the Eunoch C. that ' without faiih] wilhout il A.B. the Eunuch D. without C. >y Google 43 The First Part of the Sermon pfai. work is good before God, as saith St. Augustin. We must set no good worlcs before faith, nor think that before faith a man may do any good works'"; for such works, although they seem unto men to be praiseworthy, yet indeed they be but vain, and not allowed before God. They be as the course of an horse' that runneth out of the way, which taketh great labour, but to no purpose. Let no man, there- fore, saith he, reckon upon his good works before his faith; whereas faith was not, good worlis were not. The intent, saith he, maketh the good works; but faith must guide 6. [23.] and order the intent of man. And Christ saith, Jf thine ^''"" eye^ be naught, thy lohoh body is full of darkness. The eye doth signify the intent, saith St. Augustin, wherewith a man doth a thing : so that he which doth not his good works with a godly intent, and a true faith that worketh by love, the whole body beside, that is to say all the whole number of his worlrs is dark, and there is no light in them'. For good deeds be not measured by the facts themselves, and so discerned™ from vices; but by the ends and intents, for the which they were done". If a heathen man clothe the naked, feed the hungry, and do such other like works; yet, because he doth them not in faith for the honotu: and love of God, they be but dead, vain, and fruitless works to him. Faith it is that doth commend the work to God: for, as St. Augustin saith, whether thou wilt or no, that work, that cometh not of faith, is naught; where the faith of Christ is not the foimdation, there is no good work, what building soever we make. There is one work, in the which be all good works, that is faith, which worketii by charity: if thou have it, thou hast the grotmd of all good worls; for the virtues of strength, wisdom, temperance, and justice, be all referred unto this same faith. Without this faith we have not them, but only the names and shadows of them; as St. Augustin saith, All the hfe of them that lack the tme faith is sin, and nothing is good without him that is the author of goodness: where he is not, there is but feigned virtue, although it be in the best works. And St. Augus- ,3.j tm, declaring this verse of the Psalm, The turtle hath found a nest where she may keep her young birds, saith, that Jews, heretics, and pagans do good works; they clothe the naked, feed the poor, and do other good works" of mercy: but because they be not done in the true faith, therefore * works] work A.B.C. " discerned] dissevered A. ■ an horse] a horse A.B.C. » ivere done] be done A.B.C. k thioe eye] thy eye A. « good works] works A.B.O. >y Google Of Good Works. 43 the birds be lost. But if they remain in faith, then faith is the nest and safcgiiard of their birds, that is to say, safe- guard of their good -works, that the reward of them be not utterly lost. And this matter (which St. Augustin ai large Da rocaiiona in many books disputeth) St, Ambrose coneludeth in few^^"'"™''"' ■words, saying, He that by nature would withstand vice, either by natural will or reason, he doth in vain garnish the time of this life, and attaineth not the very true virtues; for without the worshipping of the true God, that which seemeth to be virtue is vice. And yet most plainly to this purpose writeth St. ChrysostomP in this wise. You shall [."^^^^''^^^^ find many which have not the true faitli, and be not of the spi'ritu^sVntto. flock of Christ, and yet, as it appearelh, they flourish in good worits of mercy; you shall find them full of pity^ compassion, and given to justice; and yet, for all tliat, they have no fruit of their works, because the chief work lacketh. For when the Jews asked of Christ, what they should do to work good works; he answered, This is Mei^ne. [as.] work of God, to believe in him whom he sent: so that he caUed faith the work of God. And as soon as a man hath feith, anon he shall floiunsh in good works; for faith of itself is full of good works, and nothing is good without faith. And for a similitude, he saith, that they which glister and shine in good works, without faith in God, be like dead men, which have goodly and precious tombs, and yet it availeth them nothing. Faith may not be naked without good works^, for then it is no true faith: and when it is adjoined to works, yet it is above the works. For as men, that be very men indeed, first have life, and after be nourished; so must our faith in Christ go before, and after be nourished with good works. And life may be without nourishmentj but nourishment carmot be without liie. A man must needs be nourished by good works, but first he must have faith. He that doth good deeds, yet without faith, he hath no life.'' I can show a man that by faith without works lived, and came to heaven: but without faith never man had life. The thief that was hanged when Christ sufiered, did beUeve only, and the most merciful God justified' him. And because no man shall say again', that he lacked time to do good works, for else he would have done them: truth it is, and I will not contend there- in; but this I will surely affirm, that faith only saved him. p St. Chrysostom] Si. John Chrys- ' hath no life] hath not Jife A. ostom A.B.C. ' jostilied] did justify A.B. ' good works] works A. ' say again] object A.B. , Google 44 The Second Fart of the Sermon If he had lived, and not regarded faith, and the worl'cs thereof, he should have lost his salvation again. Bui this is the effect that I say, that faith by itself saved him, but works by themselves never justified any man. Here ye have heard the mind of St. Chrysostom, whereby you may perceive, that neither faith is without works, (having oppor- tunity thereto,) nor works can avail to everlasting" life, without faith. The Second Part of the Sermon of Good Works. Uf three things'* which were in the former sermon espe- cially' noted of lively faith, two be declared*" unto you, the first was, that faith is never idle, without good works when occasion serveth: the second, that good works acceptable to God cannot be done without faith. Now to go forward" ■wLat HTorks to the third parfi, that is', what manner of works they be ^rii^'^ut'of "wb-ich spring out of true faith, and lead faithful men imto taiih. everlasting^ life. This cannot be known so well as by our saviour Christ himself, who was asked of a certain great Matt. 19. [16, man the same question; fVhat works shall J do, said a "•^ prince, to come to everlasting life? To whom Jesus an- swered. If thou toilt come to everlasting^ life, keep_ the com- mandments. But the prince, not satisfied herewith, asked farther, Which commandments? The Scribes and Pharisees had made so many of their own laws and traditions, to bring men to heaven, besides'' God's commandments, that this man was in doubt whether he should come to heaven by those laws and traditions, or by the law' of God; and therefore he asked Christ, which commandments he meant. Whereunto Christ made him a plain answer, rehearsing the commEind- Mau. IS, [IB, ments of God, saying, TViou shall not kill, Thou shall not "■] commit adultery, Thou shalt not steal. Thou shall not bear falsewitness. Honour thy father and thy mother^, and, Love thy neighbour as thyself. By which words Christ declared, ' everlasting] eternal A.B. * Ihird pari] In A.B. ia added; ' The second part] "Hie homily is which in the former sermon was not dkided in A. noled of faith. J Of three things— without faith] • that is] that is to say A.B. omitted A. ' everlasting] eternal A.B. » Of three things] of the three e everlasting] the eternal A.B. the things B. everlasting C. * especially] specially B.C. * besides] beside A. ii two be declared] to be declared ' law] laws A.B. E. "i and thy mother] and mother ' to go forward] to proeocd A.B. A.B.C. , Google Of Good Work^. 43 that the laws of God be the very way that doth lead' to ever- '^'i« *'"'''= i''^'- lasting" life, and not the traditions and laws of men. So that te'turi^^o""' this is to be taken for a most true lesson taught by Christ's goO's cum- own mouth, that the works of the moral commandments of'"*"'^"^'"^' God be the very true works of faith, which lead to the blessed life to come. But the blindness and malice of man, even from the beginnii^, hath ever been ready to fall from God's com- mandments: as Adam the first man, having but one com- Man rmm his I from God's notwithstanding God's commandment, he gave credit unto command- the woman, seduced by the subtile persuasion of the serpent, "^^^^^^'^ and so foEowedhis own will, and left God's comipandmenttsdoiheiik And ever since that time, all that came of him" have" heen ""^^oiiidei so blinded through original sin, that they have been ever ™q phlm^ ready to falli" from God and his law, and to invent a new^Y'™^*^" way unto salvatibni by works of their own device; so*''"' much, that almost all the world, forsaking the true honour of the only eternal living God, wandered about their own^ phitntasies, worshipping some the sun, the moon, the stars; some Jupiter, Juno', .Diana, Satumus, Apollo, Neptunus, tiib dcvicpa Ceres, Bacchus, and other dead men and women: some,*^g^Q^^'^'Ji^ therewith not satisfied, worshipped divers kinds of beasts, birds, fish, fowl, and serpents; every country', town, and house, in maimer" being divided, and setting up images of such things as they liked, and worshipping the same. Such was the rudeness of the people after rtiey fell to their own phEmtasies, and left the eternal living God and his com- mandments, that they devised irmumerable images and gods. In which error and blindness they did remain, until such time as Almighty God, pitying the blindness of man, sent his true prophet Moses into the world, to reprove and rebuke^ this extreme madness, and to teach the people to know the only living God, and his true honour and wor- ship. But the corrupt inclination of man was so much thb aevicps given to follow his own phantasy, and, as you would sayj^^g^j^J^'J^i to favour his own bird that he brought up himself, that all the admonitions, exhortations, benefits, and threateniiigs of God coul^ not keep him from such his inventions. For notwithstanding all the benefits of God showed unto the people of Israel, yet when Moses went up into the moun- ' doih lead] do lead A.B. ' their ova] in their own. A. ■» everlasting] eternal A.B. ' Juno] some Jutio. <• all that came of him} allhis sue- ' country] region A.B, " have] halh A.B.C. ' reprove and rebuke] reprehend p fall] decline A.B. A.B. « nnto salvation] of salvation B. i phantasy] phantasies A.B.C. , Google 46 The Second Part of the Sertnon I. tain to speak with Almighty God, he had tarried there but a few days, when the people began to invent new gods: and, as it came in** their heads, they made a calf of gold, and kneeled down and worshipped it. And after that they followed the Moabites, and worshipped Beel- phegor, the Moabites' God. Read the book of Judges, the books= of the Kings, and the Prophets; Eind there you shall find how unsteadiast* the people were, how full of inven- tions, and more ready to run after their own phantasies, than God's most holy commandments. There shall you read of Baal, Moloch, Chamos, Melchom% Baalpeor, As- taroth, Bel, fhe dragon, Priapus, the brazen serpent, the twelve signs, and many other, vmto whose images the people, with great devotion, invented j)ilgrimages, pre- cious^ decking and censing them, kneeling down and of- fering to them, thinking that an high merit before God, and to be esteemed above the precepts and commandments of God. And where, at that time, God commanded no sacrifice to be made but in Jerusalem only, they did^ clean contrary, maJting altars and sacrifices every where, in hills, in woods, and in houses, not regarding God's command- ments, but esteeming their own phantasies and devotions^ to be better than fhey.' And the error hereof was so spread abroad, that not only the unlearned people, but also the priests and teachers of the people, partly by glory and covetousness'' were corrupted, and pai-tly by ignorance blmdly deceived' with the same abominations: so much, that king Achab having but only Eiias a true teacher and s. minister of God, there were four"" hundred and fifty priests that persuaded him to honour Baal, and to do sacrifice in the woods or groves. And so continued that horrible error, mitil the three noble kings, as Josaphat, Ezechias, and Jo- sias, God's chosen" ministers, destroyed the same clearly, and brought again" the people from such their feigned in- ventions, unto the very commandments of God: for the which thmg their immortal reward and glory dotli and shall remain with God for ever. And beside the foresaid and inventions, the inclination of man to have his own holy de- '^ votions devised new sects and religions, called T' *• in] inlo A. ' they] them A.B. ' books] book B.D. ' covetousness] avarice A. ** unsteadfast] inconstant A.B. i deceived] seduced A.B. • Melchoin] Meehom A.B.C. "■ four] viii. A. eighth B.C.I ' precious] preciously A.B. " chosen] elect A.B. I ihey did] did B. " brought again] reduced A >• devotion] devotions A.B.C. , Google Of Good Works. 47 Sadducees, and scribes, with many holy and godly tradi- tions and ordinances, (as it seemed by the outward appear- ance and goodly glistering of the works,) but in very deed all tending to idolatry, superstition and hypocrisy; their hearts within being full of malice, pride, covetousness, and all wickednessP. Against which sects and their pretended' holiness Christ cried out more vehemently than he did against any other persons, saying, and often rehearsing'' these words, Woe he to f/ou, scribes and Pharisee,^, ye hy- Man. 23. [25, pocrites! for you make clean the vessel without, but within "^'^ ye' be full of ravin£ and Jilthiness;' Thou blind Pharisee and hypocrite! first make the inward part clean. For not- withstanding all the goodly traditions and outward shews' of good worifs devised of their own imagination, whereby they appeared to the world most religious and holy of all men; yet Christ, who saw their hearts, knew that they, were inwardly, in the si^t of God. most unholy, most abominable, and farthest from God of all men. Therefore said he unto them. Hypocrites, the prophet Esay spake full Man. 15, i7-9. truly of you, when he said, This- people honour me with isai. so. us.j their lips, but their heart is far from me. They worship me in vain that teach doctrines and commandments of men: for you leave the commandments of God to keep your own traditions. And though Christ said, They worship" God in vain that [Man. is. 9.] teach doctrines and commandments of men; yet he meant Man's lawa not thereby to overthrow all men's commandments; for, he ^"J^"^' himself was ever obedient to the princes and their laws, kepi, um not made for good order and governance of the people: but he "' •'<"''" '»"'■ reproved the laws and traditions made by the scribes and Pharisees, wliich were not made only for good order of the people, (as the civil taws were,) but they were set up. so high*, thkt they were made to be right and purer worship- pmg of God, as they had been equal with God's, laws, or above them: for many of God's laws could not be kept, but were fiim to give place unto them. This arrogancy God detested, that man should so advance his laws to make them equal with God's laws, wherein the true honouring and right worshipping of God standeth, and to make his laws for them to be left off*. God hath appointed his laws, whereby his pleasure is to be honotired. His pleasure is J wickedness] iniquity A.B. ' set up sohigh] so highly eiloHed 'pretended] pretensed A.B.C. A.B. ' rehearsing] repealing A.B, r right and pure] a righl and sin- ■ ye] yon A.B.C. cere A. a right sincere B. a riglil ' shews] shew A. and pure C. ' worship] worshipped A.B. ' left oJT] omitted A.B. , Google 48 The Second Part of the Sermon also, that all men's" laws, not beii^'' contrary unto' his laws, shall be obeyed and kept, as good and necessary for every Commonweal, but not as things wherein principally his honour resteth: and all civil and man's laws either be, or should be made, to bring^ men the better to keep' God's laws, that consequently, or followingly', God should be the better honoiu'ed by them, Howbeit, the scribes and Pha- risees were not content that their laws should be no higher esteemed than other positive and civil laws; nor would not have them called by the name of others temporal laws; ■traditions but Called them holy and godly traditions, and would have jd''^^ia*«'* them esteemed, not only for a right and true worshipping of Gfld, as God's laws be indeed, but also for"" the most high honouring of God, to the which the commandments of God should give place. And for this cause did Christ so re iG. 15.] Vehemently speak against them, saying, Your traditions, which men esteem so high, be abomination before God: new of for commonly of such traditions, folio weth the transgres- 's device is sion or breaking' of God's commandments, and a more de- ™i'hM(kid votion in keeping"" of such things, and a greater conscience ended, ill breaking of them, than of the commandments of God. ■ ^' '■"'" As the scribes and Pharisees so superstitiously and Scru- pulously kept the sabbath, that they were offended with Christ because he healed sick men; and with his apostles, 1. 12, 1,2.] because they, being sore hungry, gathered the ears of com to eat upon that day; Eind because his disciples washed not their hands so often as the traditions required, the . 13. [a.] scribes and Pharisees quarrelled with Christ, saying. Why do thy disciples break the traditions of the seniors? But Christ laid to their chEirge', that they, for to keep™ their own traditions, did teach men to break the very command- ments of God: for they taught the people such a devotion, that they offered their goods into the. treasure-house of the k r. 11, temple under the pretence of God's honour, leaving theh fathers and mothers, to whom they were chiefly bound, unholpen; and so they break the commandments of God, t. 33. 16.] to keep their own traditions. They esteemed more an oath made by the gold or oblation in tbie temple, than an oath made in the name of God himself, or of the temple. They ■ men's] man's A,B. ' for] lo be A.B.C, * nol being] being not A.B.C. ^ or breaking] omitted A.B. •= nnto] 10 A.B.U. * in keeping] in Ihe obseri-ing A. * bring] induce A.B, bring in C. B, in Ihe keeping C. " keep] observe A.B. ' laid to their charge] objecled ' or foilowingly] omiUed A.B. against them A.B. t other] our B. " keep] observe A.B. , Google 0/ Good Works. 49 were more studious to pay their tithes of small things, thaii to do the greater things conmianded of God, as works of mercy, or to do justice, or to deal sincerely, uprightly, and faithfully with God and man: These, saith Christ, ought to Mm. 23. iii be done, and the other not left undone". And, to be short, they were of so blind judgment, that they stumbled at a straw, and leaped over a block; they would, as it were, nicely take a fly ont of their cup, and drink down a whole camel; and therefore Christ called them blind guides, mM.ia.^' warning his disciples from time to time to eschew their doctrine. For although they seemed to the world to be roost perfect men, both in Uving and teaching, yet was their life but hypocrisy, and their doctrine but sour leaven, muigled" with superstition, idolatry, and overthwartP judg- ment, setting up the traditions and ordinances of man, insteadi of God's commandments. The Third ParC of the Sermon of Good Works. That all men' might rightly judge of good works, it hath been declared in the second part of this sermon, what kind of good works they be that God would have his people to walk in, namely, such as he hath commanded in his holy scripture, and not such works as men have studied out' of their own brain, of a blind zeal and devotion, without the word of God: and by mistaking the nature of good works, man hath most highly displeased God, and hath gone from his will and commandments". So that thus you have heard- how much the world, from the begimimg until Christ's time, was ever ready to fall from the command- ments of God, and to seek other means to honour and serve him, after a devotion found ouf of their own heads; and how they did set up* then own traditions as high or above God's commandments ; which hath happened also in our times (the more it is to be lamented) no less than it did among the Jews, and that by the corruption, or at least" by the negligence of them that chiefly ought to 1 left nndone] omitted A.B. " mingled] mixt A.B. p overthwart] preposterou.? A.B. — * instead] in ihes(eadA.B.C. -So Ihat thus you have heard] ' The third pari] Tfte homily is not Thus have you heard A. divided ia A. ' found out] imagined A.B. ■ Thai all men — and command- ' did set up] extolled A.B. menls] omitted .\. ' at least] at the least A.B.C. >y Google 50 The Third Part of the Sermon have preferred God's commandments, and to have'' pre- served the pure" and heavenly doctrine left by Christ. What man, having any judgment or learning, joined with a true zeal unto God, doth not see and lament to have entered into Christ's religion, such false doctrine, superstition, idol- atry, hypocrisy, and other enormities and abuses, so aa by little and little, through the sour leaven thereof, the sweet bread of God's holy word hath been much hindered and laid apart? Never had the Jews in their most blindness so many pilgrimages luito images, nor used* so much kneeling, Idssing, and censing of them, as hath been used in our time, I- Sects and feigned religions were neither the fortieth^ part ',!;, so many among the Jews, nor more superstitiously and ungodly abused, than of late days they have been among us: which sects and religions had so many hypocritical and feigned'' works in their state of religion, as they arrogantly named it, that their lamps, as they said, raji always over, able to satisfy not only for their own sms,but also for alt other their benefactors, brothers, and sisters of religion^, bs most imgodly and craftily they had persuaded the multitude of ignorant people; keeping in divers places, as it were, marts or markets of merits, being full of their holy relics, images, shrines, and works of overflowing abundance'' ready to be sold; and all things which they had were called holy, holy cowls, holy girdles, holy pardons, holy beads', holy shoes, holy rules, and all full of holiness. And what thing can be more foolish, more superstitious, or ungodly, than that men, women, and children, should wear a friar's coat to de- liver them from agues or pestilence? or when they die, or when they be buried, cause it to be cast upon them, in hope thereby to be saved? Which superstition, although (thanks be to God) it hath been little used in this realm, yet in divers other realms it hath been and yet it is used'' among rminy, both learned and unleiimed. But, to pass over the innumerable superstitiousness that hath been m strange ap- parel, in silence, in dormitory, in cloister, in chapter, in choice of meats and drinks', and in such like thmgs, let ns consider what enormities and abuses have been in the three chief principal points, which they caOed the three essentials, i* preferred God's comraandmenls, ''overflowing abundance] super- and to have] omitted D. erogation A.B. ' pure] sincere A.B. ' holy pardons, holy beads,] holy ' ased] using B. pardoned beads A. holy pardons, ' fortielh] forty A.B.C. beads, CD. ' and feigned] omilted A.B. ' it is used] is used A.B.C. • of religion] of their religion A.B. 'and drinks] and in drinks A. , Google Of Good Wofhs. 51 or three chief foundations'" of rchgion, that is to say, obe- dience, chastity, and wilful poverty. First, under pretence or colour" of obedience to their The ihrae chief father in religion, (which obedience they made themselves,} ^u™ ° '^ they were made free", by their ruleP and canons, from the obedience of their natural father and mother, and from the obedience of emperor and king, and all temporal power, whom of very duty by God's laws they were bound to obey. And so the profession of their obedience not due was a forsaking^ of their due obedience. And how their " ■ 1 of chastity was kept', it is more honesty to pass ■ in silence, and let the world judge of that which is well known, than with unchaste words, by expressing of their unchaste life, to offend chaste and godly ears. And as for their wilful poverty, it was such, that when in posses- sions, jewels, plate, and riches, they were equal or above merchants, gentlemen, barons, earls, and dukes; yet by this subtile sophistical term, Proprium in commtmi', that is to say. Proper in common', they mocked" the world, persuading, that notwithstanding all their possessions and riches, yet they kept" their vow, and were in wilful po- verty. But for all their riches, they might never)' help father nor mother, nor other that were indeed very needy and poor, without the license of their father abbot, prior, or warden; and yet they might take of every man, but they might not give aught to any man, no not to them whom the laws of God bound them to help: and so, through their traditions and rules, the laws of God could bear no rule with them: and therefore of them might be most truly said that which Christ spake unto the Pharisees, Fou break iheiie.ti.is.i3,sa commandments of God by your traditions: you honour God with your lips, but your hearts be far from. Mm. And the longer prayers they used by day and by night, under pre- tence or colour* of such holiness, to get the favour of widows and other simple folks, that they might sing trentals and service for their husbands and friends, and admit or receive' them into their prayers'"; the more truly is veri- fied of them the saying of Christ, fVoe be unto you' scribes mou, 23. cu, 15.] " or ihree chief foundations] omil. ' Ihat is to say. Proper in common] ledA-B. omiiUd A.B. " or colour] omilled A.B. « mocked] deluded A.B. 0 made free] exempted A.B. ' kept] observed A.B, p rule] rules A.B.C. J never] neither A. nether B. * forsaking] renunciation A.B. ' or colour] omitted A.B. ■■ kept] observed A.B. ' or receive] omitted A.B. ■ eoiamuni] commune D, ^ prayers] suffrages A.B. " unto you] to you A.B.C. , Google 52 Tht Third Part of the Sermon and Pharisees, hypocrites! for you devour widows' houses under colour of long prayers; therefore your damnation shall be the greater. Woe be to you, scribes andPharisees, hypocrites! for you go about by sea and by land to make tnore^ novices, and new brethren; and when they be let in, or received' of your sect, you make them the children of hell worse than yourselves be. Honour be to God, who did put light in the heart of his faithful and true minister of most famous memory, king Henry the eighth, and gave him the knowledge of his word, eind an earnest affection to seek his glory, and to put away all such superstitious and Pharisaical sects, by antichrist invented, and set up againsf the true word of God, and glory of his most blessed name, as he gave the like spirit unto the most noble and famous princes, Josaphat, Josias, and Ezechias. God grant all us the king's^ highness' faithful and true subjects, to feed of the sweet and savoury bread of God's own word, and (as Christ commanded) to eschew all our pharisaical and papistical leaven of man's feigned religion: which, although it were before God most abominable, and contrary to God's commandments and Christ's pure religion, yet it was praised*" to be a most godly Hfe, and highest state of perfection; as though a man might be more godly, and more perfect, by keeping the rules, traditions, and profes- sions of men, than by keepmg the holy commandments, of 1 God. And briefly to pass over the ungodly and counter- feit religions', let us rehearse some other kinds of papistical superstitions and abuses, as of beads, of lady psalters, and rosaries, of fifteen O's, of St. Bernard's verses, of St, Agathe's letters; of purgatory, of masses satisfactory, of stations and jubilees, of feigned relics, of" hallowed beads, bells, bread, water, palms', candles, fire, and such other; of supersti- tious fastings, of fraternities or brotherhoods", of pardons, with such like merchandize, which were so esteemed and abused to the great prejudice of God's glory and com- mandments, that they were made most high and most holy things, whereby to attain to the everlasting" life, or remis- sion of sin: yea also vain inventions, unfruitful ceremonies, and ungodly laws, decrees, and councils of Rome, were in such wise advanced, that nothing was thoi^bt comparable ' more] mo A.B.C.D. " of] or D. • lei in, or received] admitted A.B. ' palms] psalms D. ' against] again C.D. " or brotherhoods] omilled A.B ( kiDg's] queen's C. or brotherheads C.D. i" praised] extolled A.B. " everlasdng] eiernal A.B. ■ religions] religion D. , Google 0/ Good Works. 53 in authority, wisdom, learning, and godliness unto them; so that the laws of Rome, as they said, were to be received of all men as the four evangelists, to the which aU laws of princes must give place: and the laws of God also partly were left off* and less esteemed, that the said laws, decrees, and councils, with their traditions and ceremonies, might be more duly keptP, and had in greater reverence. Thus was the people through ignorance so blinded with the godlyi shew and appearance of those_ things, that they thought the keeping' of them to be a more holiness, a more perfect service and honouring of Grod, and more pleasing to Crod, than the keeping of God's commandments. Such hath been the corrupt inclination of man, ever supersti- tiously given to make new honouring of God of his own head, and then to have more affection and devotion to keep' that, than to search out -God's holy commandments, and to keep them. And fmthermore, to take God's command- ments for men's commandments, and men's command- ments for God's commandments, yea, and for the highest and most perfect and holy of all God's commandments. And so was all confused, that scant well learned men, and but a small number of them knew, or at the least wotiid know, and durst affirm the truth, to separate or sever' God's commandments from the commEmdments of men. Whereupon did grow much error, superstition, idolatry, vain religion, overthwart" judgment, great contention, with all ungodly living. ■ Wherefore, as you have any zeal to the right and pure An exhonaiion honouring of God, as you have ahy regard to your ownj^"^^!""^'''" souls, and to the life that is to come, which is both with- maQdmen™' out pain, and without end, apply yourselves chiefly above all things" to read and heari God's word, mark diligently therein what his will is you shall do, and with all your en- deavoiu' apply yourselves to follow the same. First, you A brief reheap. must have an assured faith in God, and give youi^elves ^j^"^^^'' wholly unto him, love_him in prosperity and adversity, aiidmems. dread to ofiend him evermore: then, for his sake, love all men% friends and foes, because they be his creation and image, and redeemed by Christ, as ye are. Cast in your minds, how you may do good unto all men unto your ° left off] omittsd A,B. ■ overthwart] preposterous A.l pkept] observed A.B. overwhart C. igodfj;] goodly A.B.C. ■ all things] all thing A.B.C, ' keeping] obseriring A.B. i and hear] and to hear A.B.O. ■ keep] observe B. » all men] of all men B. 'or sever] omitUdA.'B. >y Google 54 Third Part of the Sermon of Good TVorks. powers, and hurt no man. Obey all your superiors and governors; serve your masters faithfully and diligently, as well m their absence as in their presence, not for dread of punishment only, but for conscience sake, knowing that you are boimd so to do by God's commandments. Dis- obey not your fathers and mothers, but honour them, help them, and please them to your power. Oppress not, Idll not, beat not, neither slander nor hate any man; but love all men, speak well of all men, help and succour every man as you may, yea, even your enemies that hate you, that speak evil of yoti, and that do hurt you. Take no man's goods, nor covet your neighbotu's goods wrongfully; but content yourselves with that which ye get truly; and also bestow your own goods charitably, as need and case re- quireth. Fiee all idolatry, witchcraft, and perjury; com- mit no manner of adultery, fomJcation, or other" unchaste- ness, in will nor indeed, with any other man's wife, widow, or maid'", or otherwise. And travailing continitally (during this life") thus in keeping^ the commandments of God, (wherein standeth' tlie pure, principal, and right^ honour of God, and which wrought in faiths, God hath ordained ■ to be the right trade and pathway unto heaven,) you shall not fail, as Christ hath promised, to come to that blessed and everia'sting" life, where you shall live in glory and joy with God for ever: to whom be praise', honour, and eni- pery. for ever Eind ever. Amen. * slandath] consisteth A.B. ' righl] direct A.^. .p. ' wroi^lit in faith] omilled A. •this life] your life A.B.C, >> everlasting] eternal A.B. ' in Iteeping:] in the observing A. ' praise] laud A.B. , in the keeping Ci , Google A SERMON' Of Chrislian Love and Charily, Of all things that be good to be taught unto Christian people, there is nothing more necessary to be spoken of, and daily called upon, than charity; as well for that all manner of works of righteousness be contained in it, as also that the decay thereof is the ruin or fall" of the world, the banishment of virtue, and the cause of all vice. And for- somuch as almost every man maketh and frameth to him- self charity after his own appetite, and how detestable soever his life be both unto God and man, yet he per- suadeth himself still that he hath charity: therefore you shall hear now a true and plain description or setting forth" of charity, not of men's imagination, but of the very words and example of our saviour Jesus Christ: in which descrip- tion or setting forth*, every man (as it were hi a glass) may consider himself, and see plainly without error, whether he be in the true charity or not. Charity is, to love God with all oui heart, all our sou!% WhM ciwruy and all our powers and strength. With all our heart; that !^i,g ,„^g ^f is to say, that our hearf", mind, and study be set to be-ood. lieve his word, to trust in him, and to love him above all other things that we love best in heaven or in earth. With all our life; that is to say, that our chief joy and delight be set upon him Emd his honour, and our whole life given unto the service of him above all things, with him to live and die, and to forsake all other things rather than him: for he thai lovelh his father or mother, son or daughter, Matt, lo, [37] house or land, more than me, saith Christ, is not worthy [Mark lo. as.j to have me. With all our powerff; that is to say, that with our hands and feet, with our eyes and ears, our mouths ' A sermon] An homily A.B. ' soul] life A.B.C. "• or fell] omitUd A.B. ' heart] hearts A.B.C. = or setting forth] armiied A.B. ' ourpower] our powers A.C. your ' or setting forth) omitted A.B. powers B. >y Google 56 The First Fart of the Sermon and tongues, and with all our parts'! and powers both of body and soul, we should be given to the keeping and ful- ve of ihj filling of his commandments. This is the first and prin- ""'■ cipal part of charity; but it is not the whole: for charity is also to love every man, good and evil, friend and foe; and whatsoever cause be given to the conti-ary, yet never- theless to bear good-will and heart unto every man, to use ourselves well unto them, as well in words and counte- nances', as in all om- outward acts and deeds; for so Christ himself taught, and so also he performed indeed. Of the love of God he taught in this wise unto a doctor of the law, that asked him, which was the great and chief command- z. [37.] ment in the law: Love thy Lord God, said Christ, with all thy heart, with all thy soul'', and with all thy mind. And of the love that we ought to have among ourselves each to 5. [43- other, he teacheth us thus: You have heard it taught in times past. Thou shall love thy friend, and hate thy foe: but I tell you, Love your enemies, speak well of them that defame' and speak evil of you, do well to them that hate you, pray for them that vex and persecute you, that you may be the children of your father that is in heaven: for he maketh his sun to rise both upon the evil and good, and sendeth rain to the Just"" and unjust. For if you- love them that love you, lohat reward shall you have? Do not the publicans likejoise? and if you speak well only of them that be yonr brethren and dear beloved friends, what great matter is that? Do not the heathen the same also? These be the very words of our saviour Christ himself, touching the love of our neighboiur. And forasmuch as the Phari- sees (with their most pestilent traditions, and false interpre- tations and glosses) had corrupted and almost clearly stopped up this pure weO of God's lively \vord, teaching that this love and charity pertained only to a man's friends, and that it was sufficient for a man to love them which do love him, and hate" his foes; therefore Christ opened this well again, piu-ged it and scoured it by giving unto his godly law of charity a true and clear interpretation, which is this; That we ought to love every man, both friend and foe, adding thereto what commodity we shall have thereby, and what uiconamodity by doing the contrary. What thing can we wish so good for us, as the eternal heavenly father to reckon" and talie us for his children? And this shall we be * all our parts] all other parts A. ^ defame] defame you A.B.C. B.C. -= to the just] to just A.B.C, ' countenances] countenance A.B. - and hate] and to hate A.B.C. ' soul] life A.B.C. - reckon] repute A.B. >y Google of Charily. S7 sure of, saith Christ, if we love every man without excep- tion. And if we do otherwise, saitii he, we be no better tlian the Pharisees, piihlicans, and heathen, and shall have our reward with them, that is, to be shut outP from the number of God's chosen^ children, and from his everlasting inheritance in heayen. Thus of true charity, Christ taught that every man is bound to love God above all things, and to love every man, friend and' foe: and this' likewise he did use himself, ex- horting his adversaries, rebuking the faults of his adversa- ries; and when he could not amend them, yet he prayed for them. First, he loved God his father above all things; so much, that he sought not his own glory and will, but the glory and will of his father. 1 seek not, said he, mine John s. [3o.] oion loill, but the will of him that sent me. Nor he refused nottodie,.to satisfy his father's will, sa5dng, i/" i7 may fie, Matt, m, [sso let this cup of death pass from me"; if not, thy will be done, and not mine. ■ He loved not only his friends, but also his enemies, which in their hearts bare exceeding great hatred against him, and with their tongues' spake all evil of him, and m theu: acts and deeds pursued him with all their might and power, even unto death: yet all this notwithstanding, he withdrew not his favour from them, but still loved them, preached unto them of love, rebuked their false doctrine, their wicked Uving, and did good unto them, patiently taking" whatsoever they spake or did against him. When they gave him evil words, he gave none evil again; when they did strike him, he did not smite them again-'; and when he suffered death, he did not slay them, nor threaten them, but prayed for them, and did puts' all things to his father's will. And as a sheep that is led unto the shambles isa. 53. [r.] to be slain, and as a lamb that is shorn of his fleece, Acie8.[3i.] maketh"^ no noise nor resistance; even so he went to' his death without any repugnance, or opening of his mouth to say any evil. Thus have I set forth'' unto you what charity is, as well by the doctrine as by the examples" of Christ himself, whereby also every nian may without error know himself, what state and condition he standeth in, whether he be in charity (and so the child of the father in heaven) Sslint out] eicluded A.B. "smite them again] smite again « chosen] elect A.B. A.B.C. smile him again D. ' and this] and thus A.B.C. 1 did put] referred A.B. ' pass from me] go from me A.B.C. ■ maketh] make A.B. 'with their tongues] in their • he went to] went he unto A.B.C. (ongues A.B.C. " taking] accepting A.B. , Google 58 The Second Part of the Sermon or not. For although almost every man persuaded him- self to be in charity, yet let him examine none other man but his own heart, his life and conversation, and he shall not be deceived, but truly discern'' and judge whether he be In perfect charity or not. For he that folbweth not his own appetite and will, but giveth himself earnestly to God, to do all his will and commandments, he may be sure that he loveth God above all things; and else, surely he loveth 14. [i;.] him not, whatsoever he pretend: as Christ said, If ye love nH. 21] me, keep my commandmenls. For Ae that knotoeth my commandments, and keepeth them, he it is, saith Christ, u. [23. that loveth me. And again he saith. He that lovelh me, will keep my word, and my father will love Mm, and we will both come to him, and dwell with him: and he that loveth ?ne not, mill not keep my words. And likewise, he that beareth a good heart" and muid, and useth well his tongue and deeds unto every man, friend and foe, he may know thereby that he hath charity. And then^ he is sures that Almighty God taketh him for his dear beloved son, as in 3. [10.] St. John saith. Hereby manifestly are hjown the children of God from the children of the devil; for whosoever dolh not love his brother, belongelh not imlo God. The Second Pari^ of the Sermon of Charily. i OU have heard' a plain and fruitful setting forth^ of charity, and how profitable and necessary a thmg charity is; how charity stretcheth' itself both to God and man, friend and foe, and that by the doctrine and example of Christ; and also who may certify himself whether he be in perfect charity or not. Now, as concerning the same matter, it foiloweth. The perverse™ nature of man, cor- rupt with sin, and destitute of God's word and grace, thinketh it against all reason, that a man should love his enemy, and hath many persuasions which bring" him to .1 the contrary. Against alt which reasons, we ought as well ' to set the teaching as the living of our saviour Christ, who I. loving us when we were his enemies doth teach us to love our enemies: he did patiently take for us many reproaches, ' discern] decern A.B.O. ' You have heard — it foiloweth] • a good heart] good heart A.B.C. omitled A. ' And then] And when D. t setting forth] descriplion B. i sure] sure also A.B.C, ' stretcheth] cxtendeth B. "The second part] The homily is "'TlieperTersejButtheperverseA. " bring] inducelh A. induce B. , Google of Charity. 59 suffered beating and most cruel death: therefore we be no members of him, if we will not follow him, Christ, \'?t\.t.\:. saith St. Peter, suffered for us, leaving an exaijiple that we should follmo him. Furthermore, we must consider, that to love our friends, is no more but that which thieves, adulterers, homicides, and all wicked persons do ; insomuch that Jews, Trnks, infidels, and all brute beasts, do love them that be their friends, of whom they have their living, or any other be- nefits. But to love enemies, is the proper condition of them" that be the children of God, the disciples and fol- lowers of Christ. Notwithstanding man's froward and cor- rupt nature weigheth over deeply many times the offence and displeasure done unto him by enemies, and thinketh it a burden intolerable, to be bound to love them that hate him. But the burden should be easy enough, if on the other side every man would consider, what displeasure he hath done to his enemy again, and what pleasmre he hath received of his enemy; and if we find no equal or eveni* re- compeiice, neither in receiving pleasures of our enemy, nor in requitingi displeasures' unto him again; then let us ponder the di5pleasures which we have done unto' Almighty God, how often and how grievously we have offended him, whereof if we will have of God forgiveness, there is none othey remedy' but to forgive the offences done unto us, which be very small in comparison of our offences done against God. And if we consider that he which hath offended us deserveth not to be forgiven of its, let us consi- der again, that we much less deserve to be forgiven of God. And although our enemy deserves not to be forgiven for his own sake, yet we ought to forgive him for God's love, considering how great and many benefits we have received of him without our deserts, and that Christ hath deserved of us, that for his sake we should forgive them their tres- passes committed against us. But here may rise a neces-AqucBiLoi sary question to be dissolved. If charity require to think, speak, and do well unto every man, both good and evil ; how can magistrates execute justice upon malefactors or evil-doers" with charity? How can they cast evil men in prison, take away their goods, and sometimes their lives, ac- cording to laws, if charity wdl not suffer them so to do? " of them] only of them A.B.C, ■ unto] against A.B.C. p or even] omitied A.B. ' remedy] mean A. 1 requiting] rendering A.H. " or evil-doers] omitted A,B. ' displeasures] displeasure A. , Google 60 The Second Pari of (he Sermon Answer, Hcreuiito is a plain and brief answer, that plaguGa and piinishments be not evil of themselves, if they be well talien of the harmless"; and to an evil man they are both good and necessary, and may be executed according to charity, and with charity should be executed. For declaration Charity haih whercof, you shall understand that charity hath two offices; two offlcBB tfjg Qjjg contrary to the other, and yet both necessary to be used upon men of contrary sort and disposition, llie one office of charity is, to cherish good and harmless'' men, not to oppress them with felse- accusations, but to encou- rage them with rewards to do well, and to continue* in well- doing, defending them with the sword from their adversa- ries; as* the office of bishops and pastors is, to praise good men for well doing, that diey may continue" therein, and to rebuke and correct by the word of God the offences and crimes of all evil-disposed persons. The other* office of charity is, to rebuke, correct, and punish vice without re- gard'' of persons, and is= to be used agamst them only that be evil men, and malefactors or evil-doers*'. And that it is as well the office of charity to rebuke, punish, and correct them that be evil, as it is to cherish and reWEird them that be good and harmlesss, St. Paul declareth, writing to the Eom. 13. [1-4,] Romans, saying, That the high powers are ordained of God,not to be dreadful to them that doioeU,but unto male' factors, to draw the sivord to take vengeance of him that 1 Ttm. lo. ao.j committeth the sinK And St. Paul biddeth Timothy stout' ly and earnestly^ to rebuke sin by the word of God. So that both offices should be diligently executed, to fight against'' the kingdom of the devil, the preacher with the word, and the governors' with the sword: else they neither love God™, nor them whom they govern, if, for lack of correction, they wilfully suffer God to be offended, and them whom they govern to perish. For as every loving father correctelh his natural son when he doth amiss; or else he loveth him not; so aU governors of realms, coun- tries, towns, and houses, should lovingly correct them which be offenders under their governance, and cherish them which live iimocently, if they have any respect either unto ' the harmless] innocents A.B. e harmless] innocent A,B. -I harmless] innocent A.B. " the sin] sin B. ■ continue] persevere A.B. '< atimily and earnestly] constantly ■ as] and A.'B.C. and vehemently A.B. i" conlinne] persevere A,B. ' iight against] impugn A.B, c The other] For the other A.B.C. ' governors] governor A.B.C. ' regard] acceptation A.B. >» neither love God] love neither ' and is] and this is A. and this B. God A.B.C. for evil-doers] omitted A.IB. , Google of Charity. 61 God and their office, or lore unto them of whom they have governance. And such rebukes and punishments of them that offend must be done in due time, lest by delay llie offenders fall headlong" mto all manner of mischief, and not only be evil themselves, but also do hurt unto many men, drawing other, by their evil exdmple, to sin and out- rage after them: as one thief may both rob many men, and also make many thieves; and one seditious person may Eillure many, and annoy" a whole town or country. And such evil persons that be so great offendei-s to Godi" and the commonweal, charity reqnireth to be cut' from the body of the commonweal, lest they corrupt other good and honest persons; like as a good surgeon cutteth away a rotten' and festered member, for love he hath to the whole body, lest it infect other members adjoining unto it*. Thus it is declared unto you what true charity or Chris- tian love is, so plainly, that no man need to be deceived; which love whosoever keepeth, not only toward' God (whom he is bound to love above all things) but also to- ward his neighboiur, as well friend as foe, it shall surely keep him from all offence of God, and just offence of man. Therefore bear well away this one short lesson. That by true Christian charity, God ought to be loved above all things, and all men ought to be loved", good and evil, friend and foe, and to all such we ought, as we may, to do good; those that be good, of love to encourage and che- rish, because they be good, and those that be evil, of love to procure and seek'' their correction and diie punishment, that they may thereby either be brought to goodness, or at the least that God and the commonwealth may be less^ hurt and offended. And if we thus dhect our life by Christian love and charity, then Christ doth promise and assure us, that he loveth us, that we be the children of our heavenly father, reconciled to his favour, very members of Christ; and that, after this short time of this present and mortal life, we shall have with him everlasting' Iffe in his everlasting kingdom of heaven. Therefore to him, with the Father, and the Holy Ghost, be all honour and glory, now and for ever^ Amen. " headlong] headlings A.B. head- " above all things, and all men longs C. ought to be loved] omillui D. ■> annoy] noy A.B.C. ' and seek] omitted A.B. p to God] of God A,B.C. ' less] the lesa A.B.O. 1 cul] cut off A.B.C. ' everlasting] eternal A.B. r rotlen] puirified A.B. ' row and for ever] now and ever ■ unto it] to it A.B.C. A.B.C. 'toward] towards B.C. , Google A SEKMOS" Almighty God, to the intent his most holy name should be had in honour, and evermore be magnified of the people, commandeth that no man should take his name vainly in his mouth, threatening punishment unto him that unieverentSy abuselh it by swearing, forswearing, and blas- phemy. To the intent therefore that this commandment ' may be the better known and kept, it shall be declared unto you, both how it is lawful for Christian people to swear, and also what peril and danger it is vainly to swear, or to be forsworn. First, when fudges require oaths of the people for declaration or opening'' of the truth, or for execution of justice, this manner of swearing is lawful. Also when men make feiithful promises, with calling to wit- ness" of the name of God, to keep'' covenants, honest pro- mises, statutes, laws, and good customs, as Christian princes do in their conclusions of peace, for conservation of com- monwealths ; and private persons promise their fidelity in matrimony, or one to another in honesty and true friend- ship: and all men when they do swear to keep conmion laws, and local statutes'', and good customs, for due order to be had and continued among men; when subjects do swear to be true and faithful to their king and sovereign lord; and when judges, magistrates, and officers swear truly to execute their offices ; and when a man would af- firm the truth to the setting forth of God's glory; for the salvation of the people, in open preaching of the gospel, or m giving of good council privately for their souls' health: all these manner of swearings, for causes necessary and ■ sermon] otniited A.B.C • honesty] honest A.B. ii or opening] omitltd A.B. ' and local statutes] or local st t calling to witness] attestation A. tutes A.B. . iweirins] swe.dngs A.B.C. ^ keep] observe A.B , Google Against Swearing and Perjury. 63 honest, be lawful. But when men do swear of custom, in reasoning, buying, and selUng, or other daily communica- tions'^, (as many be common and great swearers,) such kind of swearing is ungodly, unlawful, and forbidden' by the commandment of God; for such swearing is nothing else but taking of God's holy name in vain. And here is to be noted, that lawful swearing is not forbidden*", but com- manded by' Almighty God : for we have examples of Christ and godly men, in holy scripture, that did swear themselves, and req^uired oaths of others'" likewise ; and God's commandment is, Thou shall dread thy Lord Go6f,Deut.e, [13.] and shall swear by his name. And Almighty God by his prophet David saith, ^U men shall be praised that swear"Ts. gs. [ii.] by him. Thus did our saviour Christ swear divers times, saying, Verily, verily: and St. Paul sweareth thus, / call God to John s. \s.^ ivitness: and Abraham, waxing old, required an oath of oen'iM' [fi"' his servant, that he should procure a wife for his son Isaac, which should come of his own kindred: and the servant did swear that he would perform his master's will. Abva-oeD.ai.cas.] ham also, being required, did swear unto Abimelech the king of Geraris, that he should not hurt him, nor his pos- terity; and likewise" did Abimelech swear unto Abraham. And David did swear to be and continue a faithful friend n Sam, 20. la, to JonathanP; and Jonathan^ did swear to become a faithful "^'*^'^ friend uuto David. Also God once commanded, that if a thing were laid to [Eioa,22.ii.] pledge to any man, or left with him to keep, if the same thing were stolen, or lost, that the keeper thereof should be sworn before juc^es, that he did not convey it away, nor used any deceit in causing the same to be conveyed away, by his consent or knowledge. And St. Paul saith. That in all matters of controversy between two persons, whereas one saith yea, and the other nay, so as no due proof can be had of the truth, the end of every such controversy must be Heb, s. [le,] an oath ministered by a judge. And, moreover, God by the prophet Jeremy saith, Thau shalt swear, The Ijordliveth, Jer. i. [a] in truth, in, judgment, in righteousness. So that whoso- ever' sweareth when he is required of a judge, let him be * coramnnioations] commimica- " swear] swearelh A. lion A.B.C. " and likewise] and so likewise ' forbidden] prohibited A.B. A.B.C. t forbidden] forbid A. v Jonathan] Jonathas A.B.C. ' commanded by] commanded of 1 Jonalhan] Jonathas A.B.C. A.B.C, ' whosoever] whoso A. " of others] of other A.B.C. >y Google 64 The First Part of the Sermon sure in his conscience tliat his oath have three conditions', and he shall never need to be afraid of perjury, tconiiuion First, he that sweareth must swear truly'; that is, he ut ought jjjyg^ (setting apart" all favour and affection to the parties) have the truth only before his eyes, and, for love thereoij say and speak that which he knoweth to be truth, and no Beoonfl. further. The second is, he that taketh an oath, must do it with judgment; not rashly and unadvisedly, but sober- third, ly, considering what an oath is. The third is, he that sweareth, must swear in righteousness; that is, for the very zeal and love which he beareth to the defence of innocency, to the maintenance of the truth, and to the righteousness* of the matter or cause: all profit, disprofit, all love and fa- vour unto the person for friendship or kindred laid apart. ' we b8 Thus an oath (if it have' with it tliese three conditions} is 10 Bwesr^^ P^'"'' '^^ God's glory, which we are bound by his com- lenameor mandments* to give unto him: for he wilteth that we shall sweat only by his name; not that he hath pleasure in oaths"; but like as he commanded the Jews to offer sacri- fices unto him, not for any delight that he had in them, but to keep the Jews from committing of idolatry; so, he commandhig us to swear by his holy name, doth not teach us that he delighteth in swearing, but he thereby forbid- h « [8.] (jeth all men to give his glory to any creature in heaven, ij'i] earth, or water. Hitherto you see, that oaths lawful are commanded of God, used of patriarchs and prophets, of Christ himself, and of his apostle Paul. Therefore Chi-is- tian people must think lawful oaths both godly and neces- moditicB sary. For by lawful promise'' and covenants, confirmed by un'X'^Juii o^ths, princes and their countries are confirmed in common rveii. tranquiUity and peace. By holy promises, with calling the name of God to witness'^ we be made lively members of Christ, when we profess his religion receiving the sacrament of baptism. By like holy promise the sacrament of matri- mony knitteth man and wife in perpetual love, that they desire not to be separated for any displeasure or adversity that shall after happen. By lawful oaths, which kings. 'three conditions] these three con- y if it have] if it halh A. ditions A.B.C. ' commandments] commandment 'he that sweareth must swear A.B.C. truly] he must swear,that he swear- ■ in oaths] in our oaths A.B.C, elh truly A. he that sweareth, may '' by lawful promise] by lawful swear truly D. promises A. lawful promise B. » setting apart] secluding A.B. ' with calling the name of God to > and lo the righteousness] anil to witness] with altesialion of God's riKhteousness A. and of the right- name A.B. euusness D. >y Google ofStvearing. 65 princes, juy Google 66 The Second Part of (he Sermon oaths in their daily talk, Why should I not swear, when I swear truly? To such men it may be said, that though they swear truly, yet, in swearing often, luiadvlsedly, for trifles, without necessity, and when they should not swear, they be not without fault ; hut do take God's most holy name in vain. Much more ungodly and unwise men are they, that abuse God's inost holy name, not only in buying and selling of snoall things dtdly m all places ; but also ui eating'', drinking, playing, communing, and reasoning ; as if none of these things might be done, except in doing of them the most holy name of God be commonly used and abused, vainly and unreverently talked of, sworn by, and forsworn, to 'the breakmg of God's commandment, and procurement of his indignation. The Second Part^ of the Sermon of Swearing. X OU have been taughf" in the first part of tliis sermon against swearing and perjmy, what great danger it is to use the name of God in vain; and that all kind of swear- ing is not milawful, neither against God's commandment; and that there be three things required in a lawful oath. First, that it he made for the maintenance of the trath: secondly', that it be made with judgment, not rashly and unadvisedly: thirdly, for the zeal and love of justice. Ye heard also what commodities cometh of lawfid oaths, and what danger cometh of rash Etnd unlawful oaths. Now, as concerning the rest of the same matter, you shall" under- stand, that as well" they use the name of God in vain, that by an oath make lawful" promises of good and honest tilings, and perform them not, as they which do promise i.awfui oaths evll and tinJawfal things, and do perform the same. Of such w™M™eb^uer "^^J* that regard not their godly promises bounds by an tegatded. oath, but wittii^ly and wilfully breaketh them, we do read in holy scripture two notable punishments. First, Josue 3ua. a. [15.] and the people of Israel made a league and faithful pro- mise of perpetual amity and friendship with the Gabaon- ites : notwithstanding aflerward, in the days of wicked Saul, many of these Gabaonites were murdered, contrary ' secondly] second B.C. ^ you shall] ye shall B.C. ■ Ihat as well] and as well A. ° lawful] unlawful D. p bound] confirmed A.B. , Google of Swearing. 67 to the said, faithful promise made: wherewith Almighty- God was so sore displeased^, that he sent anuniversal'hun-[2Sara.2i. gcr" upon the whole country, which continued by the space '"^'^ of three years : and God would not withdraw his punish- ment, until the said offence was revenged by the death of seven sons, or next kinsmen of king Saul. And whereas' Sedechias, king of Jerusalem, had promised fidelity to the king of Chaldea; afterward, when Sedechias, contrary ioi^a^t'n.iir, his oath and allegiance, did rebel against Idng Nabuchodo-^"'^ nosor; this heathen king, by God's permission and suffer- [s Kmss 25. ance* invading the land of Jewry, and besiegmg the city of ''''^ Jerusalem, compelled the said kmg Sedechias to flee, and in fleeing took him prisoner, slew his sons before his face, and put out both his eyes; and, binding hun with chams, led him prisoner miserably into Babylon. Thus doth God show plainly how much he abhorreth unlawful (aths breakers of honest promises bound" by an oath made inafenoTwbe' his laame. And of them that make wicked promises by kept- an oath, and will perform the same, we have example in the scriptures", chiefly of Herod, of the wicked Jews, and of Jephtha. Herod promised by an oath unto the damosel ^'■"- 1*- u- which danced before him, to give unto her whatsoever she '■' would? ask; when she was mstructed before of her wicked mother, to ask the head of St. John Baptist. Herod, as he took a wicked oath, so he more wickedly perfonned the same, and cruelly slew the most holy prophet Like- wise did the mahcious Jews make an oath, cursing iAem-Acuaa. [i4.] selves ifihey did either eat or drink, until thty had slain St. Paul. And Jephtha, when God had given to him vic- tory of the children of Ammon, promised (of a foolish de- Judges 11. votion) unto God, to offer for a sacrifice imto him, that ™'^ -^ person which of his own house should first meet with him after his return home. By force of which fond and imad- vised oath, he did slay his own and only daughter, which came oat of his house with mirth and joy to welcome him home. Thus the promise which he made most fooUshly to God, against God's everlastings will, and the law of nature, most cruelly he performed ; so committing against God a double offence'. Therefore, whosoever maketh any pro- mise, bmding hmiself thereunto by an oath, let him foresee II so sore displeased] sore dis- ■ bound] confirmed A.B. pleased B.D. ' scripiures] scripture A.B.C. ' hunger] famine A.B. r would] should B. ■ And whereas] Also whereas A. ' everlasting] eternal A.B. ' and sufferance] omitUd A.B a double offence] double offence , Google 68 The Second Part of the Sermon that the thing which he promiseth be good and honesty and not against the commandment of God, and that it be in his own power' to perform it justly; and such good promises must all nien keep evermore assuredly. But if a man at any time shall, either of ignorance, or of malice, promise and swear to do any thing which is either against the law of Ahnighty God, or not in his power to perform, let him take it for an tmlawful and ungodly oath. Now something to speak of perjury, to the intent you should know how great and grievous an offence against God this wilful perjiuy is, I will show you what it is to TB take an oath before a judge upon a book. First, when they, laying their hands upon the gospel book, do swear truly to inquire, and to make a true presentment of things wherewith they be charged, and not to let from saying the truth, and doing truly, for favour, love, dread, or malice'' of any person, as God may help them, and the holy con- tents of that book; they must consider, that in that book is contained God's everlasting truth, his most holy and eternal word, whereby we have forgiveness of our sins, and be made inheritors of heaven, to live for ever wife God's angels and saints^, in joy and gladness. In the gospel book is contained also God's terrible threats to obstinate smners, that will not amend their lives, nor believe the truth of God his holy word ; and the everlasting pain prepared in hell for idolators. Hypocrites, for false and vain swearers, for peijured men, for false witness bearers, for false condemners of innocent and. guiltless men, and for them which for fa- vour hidef the crimes of evil-doerss, that they should not be punished. So that whosoever wilfully forswear them- selves'' upon Christ's holy evangely, they utterly forsake God's mercy, goodness, and truth, the merits of our saviour Christ's nativity, life, passion, death, resurrection, and ascen- sion ; they refuse the forgiveness of sins, promised to all penitent sinners, the joys of heaven, the company with angels and saints for ever ; all which benefits and comforts are promised unto true Christian persons in the gospel. And they, so bemg forsworn upon the gospel, do betake themselves to the devil's service, the master of aU lies, id, deceit, and perjury, provokmg the great in- 6 good and honest] good, honest ' and sainls] and liis sainls A.B.C. A.B.C. I hide; hidelh A. • m his own power] in our own e ovil-doersj maiefaciors A.B. power A. ii forswear ihemsclves] forswear- ■" or malice] nor malice A. eth himself A.B.C, >y Google of Swearing. 69 dignation and citrse of God against them in this life, and the terrible wrath and judgment of onr saviour Christ, at the great day of the last judgment, when he shall justly judge both the quick and the dead, according to their works. For whosoever forsaketh the truth, for love or dis- pleasure of any man, or for lucre and profit to himself", doth forsake Christ, and with Jitdas betray" him. And although Though perjury such perjured men's falsehood be now kept secret, yet it unspied^na™" shall be opened at the last day, when the secrets of all unpunished, ii men's hearts shall be manifest to aU the world: and then ^^^' '"'"''' '" the truth shall appear, and accuse them ; and their own conscience, with all the blessed company of heaven, shall bear witness truly against them: and Christ, the righteous judge, shall then justty condemn them to everlasting shame and death. This sin of perjury Almighty God, by the prophet Malachy, doth threaten to punish sore : saying unto the Jews, / w?i7/ come to you in judgment, and Imillin^'i-^-i^l be a swift witness and a sharp judge upon sorcerers, adul- terers, and perjured persons. Which thing to the prophet Zachary God decl^reth in a vision ; wherein the prophet saw a book flying', which was twenty cubits long, and ten cubits broad; God saying then tmto him, 2^/5 is the cwj-^ezech.s. [i-4,i that shall go forth upon the face of the earth, for falsehood, false swearing, and perjury: and this curse shall enter into the house of the false man, and into the house of the perjured man, and it shall remain in the midst of his house, consume him, and the limber"' and stones of his house. Thus you see, how God doth hate perjury, and what punishment God hath prepared for false swearers and per- jured persons. Thus you have heard how and in what causes it is law- ful for a Christian man to swear: ye have heard what pro- perties and conditions a lawful oath must have, and also how such lawful oaths are both godly and necessary to be observed: ye have heard, that it is not lawful to swear vainly, that is, other ways than in such causes, and after such sort, as is declared. And finally, ye have heard how damnable a thing it is, either to forswear ourselves", or to keep an unlawful and unadvised oath". Wherefore let tis earnestly call for grace, that, all vain swearing and per- *to himself] of himself B. « ourselves] ourself A. * betray] betrayeth A.B. ° an unlawful and an unadvised ' flying] fleeing: C.D. oath] a unlawful and unadvised oath e him, and the timber] A. unlawful and an -unadvised oaths e him, the timber A.B.C. B. , Google 70 Second Part of the Sermon of Swearing. jury set apart, we may only use such oaths as be lawful and godly, and that we may truly without all fraud keepi" the same, according to God's will and pleasure. To whom, with the Son, and the Holy Ghosti, be all honour and glory. Amen. Pkeep] observe A.B. 'and (he Holy Ghost] and Holy Ghost A.B.C. >y Google A S E K M 0 N How dangerous a thing it is to faW-from God. vJf out going frora God, the wise mau saitii, liiat pvide was the firet beginning : for by it man's heart was turned from God his malter. For pride, saith he, is the fountain eccIiu. lo. of all sin : he that hath it-shall be full of cursings, and at f'^] the end it shall overthrow him. And as by pride and sin we go from God, so shall God and all goodness with him go from us. And the prophet Osee doth plainly affirm, that they toMck go away still from God by vicious living ijjossrs.b.s. andyet would go about to pacify him othertoise by sacrifce, <■■ o- ^ a. la.] and entertain Aim thereby, they labour in vain. For, not- withstanding all their sacrifice, yet he goeth still away from them. Forsomuch, saith the prophet, as they do not apply their minds'* to return to God, although they go about with. whole flocks and herds to seek the Lord, yet they shall not find him ; for he is gone away from tliem. But as touching or turning to (Jod, or from God, you shall understand that it may be done divers ways. Sometimes directly by idolatry, as Israel and Juda then did: some- times men go Irom God by lack of faith, and mistrusting of God ; whereof Esay speaketh in thiswise, fVoe tothentfi^.zi.ii-z.-i that go down into Egypt to seek for help, trusting in horses, and having confidence in the number of chariots, and puis- sance or power" of horsemen. They have no confidence in the holy God of Israel, nor seek for the Lord. But what followeth? The lord shall let his hand fall upon them, andiun. 31. a.] daton shall come both the helper and he that is ho/pen; they shall be destroyed altogether. Sometime men go from God hf the neglecting of his commandments concerning their neighbours, which commandeth them to express hearty love towards every man, as Zachary said unto the people in God's behaJf. Give true judgment, shew mercy and com- zeth, r. 1, [i». passion every one to his brother, imagine no deceit towards ' fall] decline A.B. ' minds] mind A. ' or power] omitted A.B. , Google 72 The First Part of the Sermon widows, or children fatherless and motherless, towards strangers^, or the poor; lei no man forge evil in his heart against his brother. But these things they passed not of; they turned their hacks, and went their way ; they stopped their ears, that tliey might not heEir; they hardened their hearts as an adamant stone, that they might not Usten to the law, and the words that the Lord had sent through his holy Spirit, hy his ancient prophets. Wherefore the Lord i, shewed his great indignation upon them. It came lopass, saith the prophet, even as I told Ihem : as they would not hear, so when they cried, they were not heard, but were scallered' into all kingdoms which they never knew, and their land was tnade desolate. And, to he short, all they that may not abide the word of God, but foOowing the persuasions and stuhbonmess of their own hearts, go back- I ward and not forward, as it is said in Jeremy, They go and turn away from God. Insomuch that Origen saith, He that with naind, with study, with deeds, with thought and care, applieth and giveth' himself to God's word, and thinketh upon his laws day and night, giveth himself wholly to God, and in his precepts and commandments is exercised; this is he that is turned to God. And on the other part he saith, Whosoever is occupied witli fables and tales, when the word of God is rehearsed, he is turned from God. Whosoever in time of reading God's word is careful m his mind of worldly business, of money, or of lucre, he is turned from God. Whosoever is entangled with the cares of possesions, filled with covetousness of riches, whosoever studieth for the glory aud honour of this world, he is turned from God. So that after his mind, whosoever hath not a special mind to that thing that is commanded or taught of God, he that doth not listen unto it, embrace, and print it in his heart, to the intent that he may duly fashion his life thereafter, he is plainly turned from God, although he do other things of his own devotion and mind, which to him seems better, and more to God's honour. ■\Vhich thing to be true, we be taught and admonished hi the holy scriptiire, by the example of king Saul ; who 3.J being commanded of God by Samuel, that he should kill all the Amalechites, and destroy them clearly, with their goods and cattle''; yet he, being moved partly with pity, Eind partly {as he thought) with devotion unto God, ' strangers] stranger A.B.C. c seem] seemelh A, ■ scattered] dispersed A.B. t cattle] cattala A.B, ' and giveth] omitted A.B. , Google of Falling from God. 73 saved Agag the king', and all the chief of their cattle, therewith to make sacrifice unto God, Wherewithal God being displeased highly, said unto the prophet Samuel, [i Sam, i; I repent that ever I made §aul king^; for he hath forsaken me, and not followed my words: and so he commanded Samuel to shew him. And when Samuel asked wherefore (contrary to God's word) he had saved the cattle, he excused the matter partly by fear, saying, he dm^ do none other, for that the people would have it so; partly, for that they were goodly beasts, he thought God would be content, seeing it was done of a good intent and devotion, to honoiir God with the sacrifice of them. But Samuel, reproving all such intents and devotions, (seem they never so much to God's honour, if they stand not with his word, whereby we may be assured of his pleasure,) said in thiswise. Would God have sacrifices andu sam. i offerings, or rather that his word should be obeyed? To'^^'^ obey him is better than offerings, and to listen to him is better than to offer tkefat of rams; yea, to reptign^ against his voice is as evil as the sin of soothsaying^: and not to agree to it is like abominable idolatry. ^Snd now foras- much as thou hast cast away the word of the Lord, he hath cast away thee, that thou shouldest not be king. By all these examples of holy scripture, we may know. The tumi that as we forsake God, so shall he ever forsake us. And ^'^ ''°"' what miserable state doth consequently and necessarily follow thereupon, a man may easily consider by the terrible threatenings of God. And although he consider not all the said misery to the uttermost, being so great that it passeth any man's capacity in this life sufficiently to con- sider the same; yet he shall soon perceive sO much thereof, that if his heart be not more than stony, or harder than the adamant, he shall fear, tremble and quake, to call the same to his remembrance. First, the displeasure of God towards" us is commonly expressed in the scripture by these two things: by shewing his fearful countenance upon us, and by turning his face, or hiding it from us. By shewing his dreadful countenance is signified his great wrath: but by turning his face, ol hiding thereof, is many times more signified, that is to say, that he clearly forsaketh us,-and giveth us over. The which significations be taken of the properties of men's manners. For men towards them whom ' the king] iheir kin^ A.B. * king] a Icing A.B.C, ' repugn] repine A.B. , Google 74 Ths First Part of the Sermon they favoiar commonly bear a good, a cheerful, and a loving countenance: so that by the face or countenance of a man, it doth commonly appear what will or mind he beareth to- wards other. So when God doth shew his dreadful counte- nance towards us, that is to say, doth send i^eadful plagues of sword, famine, or pestilence upon us, it appeareth that he is greatly wrath with us. But when he withdraweth &om us his word, the right doctrine of Christ, his gracious assistance and aid, {which is ever joined to his word,) and leaveth us to our own wit, our own will and strength; he declareth then, that he beginneth to forsake us. For whereas God hath shewed to all them that truly believe his gospel, his face of mercy in Jesus Christ, which doth so lighten their hearts, that they (if they behold it as they ought to do) be transformed to his image, be made par- takers of the heavenly light, and of his holy Spirit, and be fashioned to him in all goodness requisite to the chil- dren of God: so, if they after do neglect the same, if they be imthankful unto him, if they order not the.h lives ac- cording to his example and doctrine, and to the setting forth of his glory, he will take away from them his king- dom, his holy word, whereby he should reign in them, because they bring not forth the fruit thereof that he looketh for. Nevertheless, he is so merciful, and of so long sufferance, that he doth not shew upon us that great wrath suddenly. But when we begin to shrink from his word, not believing it, or not expressing it in our livings; first he doth send his messengers, the true preachers of his word, to admonish and warn" us of our duty: that as he for his part, for the great love he bear imto us, deli- vered his own son to siiffer death, that we by his death might be delivered from death, and be restored to the life everlastingp, evermore to dwell with him, and to be par- takers and inheritors with him of his everlasting glory and kingdom of heaven; so again, that we for our parts should walk in a godly life, as becometh his chOdren to do. And if this will not serve, but still we remam disobedient to his word and will, not knowing him, nor loving him'", nor fearing himf, not putting our whole trust and confidence in him; and on the other side, to our neighbours behaving ourselves' uncharitably, by disdain, envy, malice, or by committing murder, robbery, adultery, gluttony, deceit, ■> and warn] omitted A.B. ' nor fearing him] not fearing him p everlasting] eternal A.B. A.B.C. 1 nor loving him] not loving him ■ ourselves] us A.B. >y Google ((f Falling from God. 75 lying, swearing, or other like detestable works, and un- godly behaviour, then he tiireatenelh us by terrible com- minations, swearing in great anger, that whosoever dolh h«s- 3- t'^'-J these loorks shall never enter into his re^^, which is theicor.''6. [a!] kingdom of heaven. The Second Part' of the Sermon of Falling" from God. In the ibrmer part' of this sermon ye have learned how many manner of ways men fall from God: some by idol- atry, some for lack of faitli, some by neglecting)" of their neighbours, some by not hearing of God's word^, some by the pleasiu-e they take in the vanities of worldly things. Ye have also learned in what misery that man is, which is gone from God; and how that God yet of his infinite goodness, to call again man from that his misery, useth first gentle admonitions by his preachers, after he layeth on terrible threatenings. Now if this gentle monition and threatening" together do not serve, then God will shew his terrible countenance upon us, he wiU pour intolerable plagues upon our heads, and after he wiU take away from us all his aid and assistance, wherewith before he did de- fend tis from all such manner of calamity. As the evan- gelical prophet Esay, agreeing with Christ's parable, doth teach us, saying, That God had made a goodly vinei/ardus.. 5. for his beloved children; he hedged it, he walled it round^'"-'- about, he planted it with chosen vines, and made a turret in the midst'' thereof, and therein also a wine-press% . t^nd when he looked that it should bring him forth good grapes, it brought forth wild grapes. And after it foliowelh, Nowitsi.5 shall I shew you (saith God) what I will do with my vine- yard: I tvill pluck down the hedges, that it may perish: I will break down the walls, that it may be trodden under foot: I will let it lie waste, it shall not be cut, it shall not be digged, bitt briers and thorns shall overgrow it; and 1 shall command the clouds, that they shall no more rain upon it. ' The second part] The komi not divided in A. ■ fallingj declining B. ■ In the former parl^terrible " midst| middes A.B.C. threatenings] ormtted A. ' a wine-press] a vine-press D. J by neglecting] by the neglecting , Google 76 The. Second Part of the Sermon By these threatemngs we arc monished and warned'', that if we, which are the chosen vineyard of God, bring not forth good grapes, that is to say, good works, that may be delectable and pleasant in his sight, when he look- eth for them, when he sendeth his messengers to call upon us for them, but rather bring forth wild grapes, that is to say, sour works, unsweet*, unsavoury, and unfruitful; then will he pluck away all defence, and suffer grievous plagues of famine, battle^, dearth, and death, to hght upon us. Finally, if these serve nots, he will let us lie waste, he will give us over, he will turn away from us, he wOI dig and delve no more about us, he will let us alone, and suffer us to bring forth even such fruit as we will, to bring forth brambles, briers, and thorns, all naughtiness, all vice, and that so abundantly, that they shall clean overgrow us, choke*", strangle, and utterly destroy us. But they that in this world live not after God, but after their own carnal liberty, perceive not this great wrath of God towards them, that he will not dig nor deive any more about them, that he doth let them alone even to themselves. Biit they take this for a great benefit of God, to have ail their owii* liberty: and so they live, as if' camai liberty were the true liberty of the gospel. But God forbid, good people, that ever we should desire such hberty. For alUiough God suffer sometimes the wicked to have their pleasure in this world, yet the end of ungodly living is at length endless' 1. [3!- destruction. The mtirmuring Israelites had that they longed for ; for they had™ quails enough, yea, till they were weary of them. But what was the end thereof? Their sweet meat had sour sauce: even whiles the meat was in their mouths, the plague of God lighted upon them, and suddenly they died. So, if we hve ungodly, and God suf- fereth us to follow our own wills, to have our own delights and pleasures, and correcteth us not with, some plague, it is no doubt but he is almost utterly displeased with us. And although he be long ere" he strike, yet many times when he striketh such persons, he striketh them at once for ever. So that when he doth not strike us, when he ceaseth to afflict us, to punish or beat us, and suffereth us to run headlong" into all ungodliness and pleasures of this world * and warned] omiiled A.B. ' as if] as A.B.O. « unsweet] omiiled D. ' endless] eternal A.B. ' batae] and battle A.B.C. » for they had] they had A.B,C. f serve not] do not yet serve A. ° he be long ere] it be long or A. , Google ofFalUnsfrom God. 77 that we delight in, without punishment and adversity, it is a dreadful tolcen that he loveth us no longer, that he careth no longer for us, but hath given us over to our own selves. As long as a man doth prune his vines, doth dig at the roots, and doth lay fresh earth to them, he hath a mind to them, he perceiveth some token of fruitfulness, that may be recovered in them: but when he will bestow no more such cost and labour about them, then it is a sign that he thinketh they will never be good. And the father, as long as he loveth his child, he looketh angerlyp, he eor- recteth him when he doth amiss : but when that serveth not, and upon that he ceaseth from correction of him, and suffereth him to do what he list himself, it is a sign that he intendeth to disinherit him, and to cast him away for ever. So surely nothing should pierce our heart so sore, and put us in such horrible fear, as when we know in our conscience, that we have grievously offended God, and do so continue, and that yet he striketh not, but quietly suifereth us in the naughtiness that we have dehght in. Then specially it is time to cry, and to cry again, as David did. Cast me not P'- si- [hj away from thy face, and lake not away thy holy Spirit from me. Lord, turn not away thy face from me, cast not tPS' ^''- f'-] thy servant away in displeasure. Hide not thy face from [Ps. 143. r.i me, lest I be like unto them'^ that go down to hell'. Tlie which lamentable prayers of him, as they do certify us what horrible danger they be in, from whom God turneth his face: for the time', and as long as he so doth: so should they move and stir^ us to cry upon God with all our heart, that we may not be brought into that state, which doubtless is so sorrowful, so miserable, and so dreadful, as no tongue can sufficiently express, nor any heart" can thinli. For what deadly grief may a man suppose it is to be under the wrath of God, to be forsaken of him, to have his holy Spirit, the author of all goodness, to he taken from him, to be brought to so vile a condition, that he shall be left meet for no better purpose, than to be for ever condemned in hell='? For not only such places of David do shew^, that upon the turning of God's face from any persons, they shall be left bare from all goodness, and far from hope of remedy; but also the place rehearsed'' last before, of Esay, doth mean the same, which shewefh that God at length ► angerly] angvely'A.B. 'nor any heart] or any heart A. 1 unlo Ihem] to them A. B.C. ' to hell] into hell A. - in hell] to hell A.B.C. ■ for the time] for that time A.B, r do shew] doth shew A. ' and stir] omitted A.B. ' rehearsed] recited A.B. , Google 78 The Second Part of the Sermon doth so forsake his unfruitful vineyard, that he will not only suifer it to bring forth weeds, briers, and thorns, but also further to punish the unfmitfulness of it, he saith he will not cut it, he will not delve it, and he will command the clouds, that they shall not rain upon it : whereby is signified the teaching of his holy word, which St. Paul, after a like manner, expressed" by planting and watering; meaning that he will take that away from tfiem, so that they shall be no longer of his kingdom, they shall be no longer governed by bis holy Spirit, they shall be put from'' the grace and benefits that they had, and ever might have enjoyed through Christ; they shall be deprived of the hea- venly light and life, which they had in Christ, whiles they abode in him; they shall be {as they were once) as men without God in this world, or rather in worse taking. And, to be short, they shall be given into the power of the devil, which beareth the ride in all them that be cast away from [5.33. God, as he did in Saul and Judas, and generally in all 'aj ] such, as work after their own wills, the children of mistrust and unbelief'. Let us beware therefore, good Christian people, lest that we, rejecting or casting away"" God's word, by the which we obtain and retain true faith in God, be not at length cast off so far, that we become as the children of unbelief*, which be of two sorts, far diverse, yea almost clean contrary, and yet both be very far from returning to God. The one sort, only weighing their sinful and de- testable living, with the right judgment and strahness of God's righteousness, be so without counseF, and be so com- fortless, (as they alls must needs be, from whom the spirit of counsel and comfort is gone,) that they will not be per- suaded in their hearts, but that either God cannot, or else that he will not, take them again to his favour and mercy, The other, hearing the loving and large promises of God's mercy, and so not conceiving a right faith thereof, make those promises larger than ever God did, trusting, that although they continue in their sinful and detestable living never so long, yet that God, at the end of their life, will shew his mercy upon them, and that then they will re- turn. And both these two sorts of men be in a damnable 9. [35. slate, and yet neverthless, God, (who wHleth not the death ^ of the wicked) hath shewed means, whereby both the same ■ eipreasedj expresselh A.B. f unbelief] infidelity A.B. >> put from] fmsiraled of A.B. ' without counsel] destitute of " misirus! and unbelief] diffidence counsel A.B, and infidelity A.B. « as they all] as all they A.B.C, ^ or casting away] omilled A.B. , Google of Falling from God. 79 (if they take heed in season) may escape. The first, asAgaint they do dread God's rightful justice in punishing sinners/^'^'""''"- (whereby tliey siiould be dismayed, and should despair indeed, as touching any hope that may be in themselves,) so if they would constantly or steadfastlyi" believe, that God's mercy is the remedy appointed against such despair and distrust, not only for them, but generally for all that be sorry and truly repentant, and will therewithal stick to God's mercy, they may be sure they shall obtain mercy, and enter into the port or haven of safeguard, into the which whosoever doth come, be they beforetime never so wicked, they shall be out of danger of everlasting dam- nation, as God by Ezekiel saith, What time soewr tz 5m-Eiech,33.[i5 neH doth return, and take earneai and true repentance, I will forget all his wickedness. The other, as they be ready Againw pte- to believe God's promises, so they should be as ready to """p"""- believe the threatenings of God; as well they.shoiild be- lieve the law, as the gospel ; as well that there is an hell and everlasting fire, as that there is an heaven and ever- lasting joy : as well they should believe damnation to be threatened to the wicked and evil-doers, as salvation to be promised to the faithful in word and works ; as well they should believe God to be true in the one, as in the other. And the sinners, that continue in their wicked living, ought to think, that the promises of God^s mercy, and the gospel, pertain not unto them being in that state, but only the law, and those scriptures which contain the wrath and indig- nation of God, and his threatenings, which should certify them, tliat as they do over-boldly presume of God's mercy, and live dissolutely; so doth God still more and more with- draw his mercy from them ; and he is so provoked thereby to wrath at length, that he destroyeth such presumers many times suddenly. For of such St. Paul said thus, W-'Aen i Ttees. 5. t they shall say, It is peace, there is no danger; then shall sudden destruction come upon them. Let us beware there- fore of such naughty boldness to sin. For God, which hath promised his mercy to them that be truly repentant, (al- though it be at the latter end,) hath not promised to the presumptuous sinner, either that he shall have long life, or that he shall have true repentance at the last end''. But for that purpose hath he made every man's death uncertain, that he should not put his hope in the end, and in the mean season (to God's high displeasiu-e) live ungodly. fc or steadfastly] omitted A.B. ' at the last end] at his last enii A. ' a sinner] the wicked A.B. the >y Google so Second Fart of the Sermon of Falling from God. Wherefore, let us follow' the counsel of the wise man ; let us make no tarrying to turn unto the Lord; let us not put off from day to day, for suddenly shall his wrath come, and in time of vengeance he will destroy'" the wicked. Let us therefore turn, betimes; and when we turn, let us pray to H.[a-] God, as Osee teacheth, saying, jforg me" all our sins, receive us graciously. And if we turn to him with an humble and a very penitent heart, he will receive us to his favour and grace for his holy name's sake, for his promise sake", for his truth and mercy sake?, promised to all faithful be- lievers in Jesus Christ, his only natural son: to whom, the only saviour of the world, with the Father and the Holy Ghost, be all honour, glory, and power, world with- out end. Amen. I let us follow] let us alt follow A. " for his promise sake] and for his = he will destroy] lie shall destroy promise sake B. , Google EXHORTATION The Fear of Death. It is not to be marvelled that worldly men do fear to die. For death depriveth" them of ah worldly honours, riches, and possessions, in the fruition whereof the worldly man counteth himself happy, so long as he may enjoy them at his own pleasure ; and otherwise, if he he dis- possessed of the same, without hope of recovery, then he can none otherwise** think of himself, but that he is un- happy, because he hath lost his worldly joy and pleasure. Alas, thinketh this carnal man, shall I now depart for ever trom all my honours, all my treasure", from my country, friends, riches, possessions, and worldly pleasures, which are my joy and heart's delight? Alas, that ever that day shall come, when all these I must bid farewell'^ at once, and never enjoy' any of them after. Wherefore it is not without great cause spoken of the wise man, 0 death,^ca.m.ii hoto bitter and sour is the remembrance of thee to a man that livetk in peace and prosperity in his substance, to a man living at ease, leading his life after his own mind tvithout trouble, and is therewithal loell pampered and fed! There be other men, whom this world doth not so greatly laugh upon, but rather vex and oppress with poverty, sick- ness, or some other adversity; yet they do fear death, partly beause the flesh abhorreth naturally his own sorrow- ful dissolution, which death doth threaten unto them; a.nd partly by reason of sicknesses and painful diseases, which be most strong pangs and agonies m the flesh, and use commonly to come to sick men before death, or at the least accompany death, whensoever it cometh. ■ depriveth] deprived B. " treasure] li " none olherwise] none other A. '' farewell] farefall B. B.C. ' enjoy] to enjoy A.B.C. >y Google 83 The First Part of the Sermon Although these two causes seem great and weighty to a worldly man, whereitpon he is moved to fear death; yet there is another cause much greater than any of these afore rehearsed, for which indeed he hath just cause to fear death; and that is, the state and condition whereunto at the last end death bringeth all them that have their hearts fixed upon this world, without repentance and amendment: this state and condition is called the second death, which unto all such shall ensue after this bodily death. And this is that death which indeed ought to he dread and feared: for it is an everlasting loss% without remedy, of the grace and favour of God, and of everlasting joy, plea- sure, and felicity. And it is not only the loss for ever of all these eternal pleasures, but also it is the condemnation both of body and soul (without either appellation, or hope of redemption) unto everlasting pains in hell. Unto this state death sent the unmerciful and the ungodlyf rich man, - that Luke speaketh of in his gospel ; who living in all wealth and pleasure in this world, and cherishing himself daily with dainty fare, and gorgeous apparel, despised poor Lazarus, that lay pitiful^ at his gate, miserably plagued and fall of sores, and also grievously pined with hunger. Both these two were arrested of death, which sent Lazarus, the poor miserable man, by angels anon unto Abraham's bosom; a place of rest, pleasure, and consolation; but the unmerciful rich man descended down into heU; and being in torments, he cried for comfort, complaining of the intole- rable pain that he suffered in that flame of fire; but it was too late. So unto this place hodily death sendeth all them that in this world have their joy and felicity, all them that in this world be unfaithful unto God, and uncharitable unto their neighbours, so dying without repentance and hope of God's mercy. Wherefore it is no marvel, that the worldly man feareth death; for he hath much more cause so to do"", than he himself doth consider. Thus we see three causes why worldly men fear death. One, because they shall lose thereby their worldly honours, riches, possessions, and all their hearts' desires: another, because of the painful dis- eases, and bitter pangs, which commonly men suffer, either before, or at the time of death: but the chief cause above all other, is the dread of the miserable state of eternal dam- nation both of body and soul, which they fear shall follow, ' an everlasting loss] the everlast- < pitiful] pitifully A.B.C. 'and the ungodly] and ungodly , Google against the Fear of Death. 83 after their departing from' the worldly pleasures of this present life. For these causes be all mortal men (which be given to the love of this world) both in fear, and state of death,Heb.a. [i5,] through sin, [as the holy apostle saith,) so long as they live here in this world: but (everlasting thanks be to Almighty God for ever) there is never a one** of all these causes, no, nor yet them all together, that can make a true Christian man afraid to die: (who is' the very member of Christ, the ' c«'' 3- I'sa temple of the Holy Ghost, the Son of God, and the very inheritor of the everlasting kingdom of heaven:) but plainly contrary, he conceiveth great and many causes, un- doubtedly grounded upon the infallible and everlasting truth of the word of God, which moveth"" him not only to put away the fear of bodily death, but also, for the mani- fold benefits and singular commodities, which ensue unto every faithful person by reason of the same, to wish, desire, and long heartily for it. For death shall be to him no death at all, but a very dehverance from death, from all pains, cares, and sorrows, miseries and wretchedness of this world, and the very entry into rest, and a beginning of everlasting joy, a tasting of heavenly pleasures, so great, that neither tongue is able to express, neither eye to see,[iCor.a.9.] nor ear to hear them ; no, nor any" earthly man's heart to conceive them. So exceeding great benefits they be, which God our heavenly father by his mere mercy, and for the love of his son Jesus Christ, hath laid up in store, and prepared for them that humbly submit themselves to God's will, and evermore unfeignedly love him from the bottom of their hearts. And we ought to believe, that dealli, being ^ain by Christ, cannot keep any man that steadfastly trusteth in Christ, under his perpetual tyranny and subjection : but that he shall rise from death again unto glory at the last day, appointed by Almighty God, like as Christ our head did rise again, according to God's appointment, the thhd day. For St. Augustine saith, The head going before, the members trust to follow and come after. And St. Paul saith, if Christ be risen from [i cot. is, so.] the dead, we shall rise also from the same. And to com- fort all Christian persons herein, holy scripture calleth this bodily death a sleep, wherein man's senses'* be (as it were) token' from him for a season ; and yet when he awaketh, ' departing from] departing out of A.B.C. « never a one] never one A.B.U. ' who ia] >hich is A.B.O. , Google 84 The First Part of the Sermon he is more fresh than he was when he went to bed. So, althoi^h we have our souls separated from our bodies for a season, yet at the general resurrection we shall be more fresh, beautiful, and perfect than we he now. For now we be mortal, then shall we be? immortal; now infectedi with divers infirmities, then clearly void of all mortal'' in- firmities: now we be subject to all carnal desires, then we shall be all spiritual, desiring nothmg but God's glory, and things eternal. Thus is this bodily death a door or en- tering unto life, and therefore not so much dreadful (if it be rightly considered) as it is comfortable; not a mischief, but a remedy for all" mischief; no enemy, but a friend; not a cruel tyrant, but a gentle guide, leading us, not to mortality, but to immortality, not to sorrow and pain, but to joy and pleasure, and that to endure for ever, if it be thanlifuUy taken and accepted as God's messenger, and patiently borne of us for Christ's love, that suffered most painful death for our love, to redeem us from death eter- 1,3. [3,4.] nal. According hereunto St. Paul saith, Our life is hid wilh Christ in God: but when our life shall appear, then shall we also appear with him in glory. Why then shall we fear to die, considering the manifold and comfortable pro- ohn 5. [11.] mises of the gospel, and of holy scriptures ? Ood the fa- ther hath given us everlasting life, saith St. John, and this ohn 5. [12, life is in his son. He that hath the son hath life, and he ' that hath not the son hath not life. .And this I write\ saith St. John, to you that believe in the name of the son of God, that you may know that you have everlasting life, and that you do believe upon the name of the son of Ood. And our in 6. [do ] saviour Christ saith. He that believeth in me hath life ever- lasting, and Iwillraise him from death lo life at the last lor. 1. [30, day. St. Paul also saith, that Christ is ordained and made ^ of God our righteousness, our holiness^,and redemption, to the intent that he which will glory should glory in the Lord. 11. 3. [8, 9,1 St, Paul did contemn and set little by all other things, es~ teeming them as dung, which before he had in very g price, that he might be found in Christ, to have e life, true holiness, righteousness, and redemption". Ln.e,[K.] nally, St. Paul maketh a plain argument in this wise, ^ our heavenly father would not spare his own natural son, but did give him to death for usr hoto can it be, that with Mm he should not give us all things? Therefore if we' have p shall we be] we shall be A.B.C. * I write] I w 1 m!ected] infect A.B.C. ' " ' mortal) immortal D. •for all] ofallA.l),C, >y Google against the Fear of Death. 85 Christ, then have we with him, and by him, all good things whatsoever we can in our liearts wish or desire, as victory over death, sin, and hell : we have the favour of God, peace with him, hohness, wisdom, justice, power, life, and redemption; we have by him perpetual health, wealth, joy, and bliss everlasting. The Second ParP of the Sermon aguinsl" ihc Fear of Death. XT hath been heretofore' showed you, that there be three causes, wherefore men do commonly fear death. First, the sorrowful departing from worldly goods and pleasures. The second, the fear of the pangs and pains that come with death. Last and principal cause is, the horrible fear of extreme misery, and perpetual damnation in time to come. And yet none of these three causes troubleth good men, because they stay themselves by true faith, perfect charity, and sure hope of the endless'' joy and bliss everlasting. All those therefore have great cause to be full of joy that be joined to Christ with true faith, steadfast hope, and perfect charity, and not to fear death, nor everlasting dam- nation. For death cannot deprive them of Jesu Christ, nor any sin can condemn them that are graffed surely in him, which is their only joy, treasure, and hfe. Let us repent our sins, amend our lives, trust in his mercy and satisfactioi^ and death can neither take him from us, nor us from him. For then (as St. Paul saiih, ivhether ive livel^of-U-^^i or die, we be the Lord's own. And again he saith, Christ did die, and rose again, because he should he Lord bolh of the dead and quick. Then if we be the Lord's own when we be dead, it must needs follow that such temporal death not only cannot harm us, but also that it shall be much* to our profit, and join us unto God more perfectly. And thereof the Christian heart may surely be certified by the infalUble or undeceivable'' truth of holy scripture, //acor.s. [s.: is God, saith St. Paul, which hath prepared us unto im- morlality; and the same is he ivhich hath given us an earnest qf the Spirit. Therefore let us be always of good J The second pari] The homily is '' endless] perpetual B.» not divided in A. i^ shall be much] shall much be ■against] of B.C. A.B.C, ■It halh been herelofore — bliss '' or undeceivable] onji'«erf A.B, everlasting] omitUd A, , Google 86 The Second Part of the Sermon comfort; for we know that so long as we be in the body, we be (as it were) far from God in a strange country sub- ject to many perils, walking without perfect sight and knowledge of Almighty God, only seeing him by faith in holy scriptures. But we have a courage and desire rather to be at home with God and our saviour Christ, far from the body, where we may behold his godhead as he is, face to face, to our everlasting comfort. These be St Paul's words in effect, whereby we may perceive, that the life in this world is resembled and likened' to a pil^image in a strange country, far from God; and that death, deliverii^ us from our bodies, doth send us straight home into our own country, and maketh us to dwell presently with God for ever, in everlasting^ rest and quietness; so that to die is no loss, but profit and winning to all true Christian people. What lost the thief, that hanged on the cross with Christ, by his bodily death ? Yea, how much did he gain by it ! !3. [IS] Did not our Saviour say unto him. This day thou shalt be with me in paradise? And Lazarus, that pitiful person, that lay before the rich man's gate, pained with sores, and pined widi hunger, did not death highly profit and pro- G. [22.] mote him, which by the ministry of- angels sent him unto Abraham's bosom, a place of rest, joy, and heavenly con- solation? Let us thint none other, good Christian people, but Christ hath prepared, and made ready before^, the same joy and fehcitj' for us, that he prepared for Lazarus and the thief. Wherefore, let il^! stick unto his salvation and gracious redemption, and believe his word, serve him from our hearts, love and obey him ; and whatsoever we have done heretofore contrary to his most holy will, now let us repent in time, and hereafter study to correct our life." and doubt not, but we shall find him as merciful unto us, as he was either to Lazarus, or to the thief, whose ex- amples are written in holy scripture for the comfort of them that be sinners, and subject to sorrows, miseries, and calamities in this world, that they should not despair in God's mercy, but ever trust thereby to have forgiveness of their sins, and Ufe everlasting, as Lazarus and the thief had. Thus, I trust, every Christian man perceiveth by the infallible or undeceivable'' word of .God, that bodily death cannot harm nor hinder them that truly believe in Christ, but contrariiyi shall profit and promote the Chris- tian souLs, which being truly penitent for their ofiences, ■ and likened] omlied A.B, 'everlasting] perpetual A.B. e and made ready before] omitted >y Google against the Fear qf Death. 87 depart hence in perfect charity, ami in sure trust that God is merciful to them, forgiving their sins, for the merits of Jesus Christ his only natural son. The second cause why some do fear death is sore sick- The second ness and grievous pains, which partly come before death, j^^J^jJ^™"^ and partly accompany or come with'' death, whensoever it Cometh. This fear is thefear.of the frail flesh, and a natural passion belonging unto the nature of a mortal man. But true faith in God's promises, and regard of the pains and pangs which Christ upon the cross suffered for us mise- rable sinners, with consideration of the joy and everlasting life to come in heaven, will mitigate and assuage' those pains, and moderate or bring into a mean"" this fear, thai it shall never be able to overthrow the hearty desire and gladness that the Christian soul hath to be separated from this corrupt body, that it may come to the gracious pre- sence of our saviour Jesus Christ. If we believe stead- fastly the w^ord of God, w^e shall perceive that such bodily sickness, pangs" of death, or whatsoever dolorous pangs we suffer, either before or with death, be nothing else in Christian men but the rod of our heavenly and loving fa- ther, wherewith he mercifully correcteth us, either to try and declare the faith of his patient children, that they may be found laudable, glorious, and honourable in his sight, when Jesus Christ shall be openly shewed to be the judge of all the world, or else to chastise" and amend in them whatsoever offendeth his fatherly and gracious goodness, lest they should perish everlastingly. And this his cor- recting rod is common to all menP that be truly his. Therefore let us cast away the burden of sin that heth too heavy^ in our necks, and return unto God by true pe- nance and amendment of our lives; let us with patience run this course that is appointed, suffering (for his sake that died for our salvation) all sorrows and pangs of death, and death itseif joyfully, when God sendeth it to us, having our eyes fixed and set fasf ever upon the head and captain of our faith, Jesus Christ: who (considering [Heu, 12. aj the joy that he should come unto) cared neither /or the shame nor pain of death, but willingly conformmg and framing" his will to his father's will, most patiently suf- ' accompany or come with] ao- " pangs] pains A.B.C. companielh A.B. accompanieih or " chastise] chasten A. Cometh with C. r all men] all them A.B.C. ' and assuage] omitted A.B. as- t loo heavy] so heavy A. to heavy suage less C. and assuage less D. B.C. •" or bring into a mean] omilled A.B. >y Google 88 Tht Third Part of the Sermon bii.B aj fered the most shameful and painful death of the cross, being innocent and harmless'. And now therefore he is exalted in heaven, and everlastingly sitteth on the right hand of the throne of God the father. Let us call to our remembrance therefore the life and joys of heaven, that are kept for all them that patiently do suffer here with Christ, and consider that Christ suifered all his painful passion by sinners, and for sinners : Eind then we shall with patience, and the more easily, suffer such sorrows and pains, when they come. Let us not set at light the chastising of the Lord, nor grudge at him, nor fall from him, when of b.ia. I6,8.]him we be corrected; for the Lord loveth them whom he doth correct, and beateth every one whom he taketh to his child". What child is /Aa^, saith St. PmA, whom the /at her loveth, and doth not chastise? If ye be toithout God's cor- rection, (which all his well-beloved and true children have,) then be you but bastards, smally regarded of God, and not his true children. Therefore seeing, that when we have in earth our car- nal fathers to be om correctors, we do fear them, and re- verently take their correction ; shall we not much more be in subjection to God our spiritual father, by whom we shall have everlasting* life? And our carnal fathers some- time correct us, even as it pleaseth'' them, without cause. But this father justly correcteth us, either for our sin, to the intent we should amend, or for our commodity and wealth, to make us thereby partakers of his holiness. Furthermore, all correction which God sendeth us m this present time seemeth to have no joy and comfort, but sor- row and pain, yet it bringeth with it a taste of God's mercy and goodness towards them that be so corrected, and a sure hope of God's everlasting consolation in heaven. If then these sorrows, diseases, and sicknesses, and also death itself, be nothmg else but our heavenly father's rod, where- by he certifieth us of his love and gracious favour, whereby he trieth and puriiieth us, whereby he giveth unto us holi- ness, and certifieth us, that we be his children, and he our merciful father; shall not wo then- with al! humUity, as obedient and loving children, joyfully kiss our heaverJy father's rod, and ever say in our heart, with our saviour 111, se, 38, Jesus Christ, Father, if this anguish and sorrow which I leel, and death which I see approach, may not pass, but that thy will is that I must suffer them, thy will be done. >y Google against Me Fear of Death. The Third Parf of the Sermon againsf the Fear of Death. In this sermon*' " against the fear of death, two causes were declared, which commonly move worldly men to be in much fear to die, and yet the same do nothing trouble the faithful and good livers when death cometh, but rather giveth them occEiaion greatly to rejoice, considering that they shall be delivered from the sorrow and misery of this world, and be brought to the great joy and felicity^ of the life to com.e. Now the third and special cause, why death Thethira can indeed is to be feared, is the miserable state of the worldly T^j ^^'f' '^ and ungodly people after their death: but this is no cause at all, why the godly and feithful people should fear death, but rather contrariwise; their godly conversation in this life, and belief in Christ, cleaving continually to his merits^ should make them to long sore after that life, that remaineth for them undoubtedly after this bodily death. Of this immor- tal state, (after this transitory Hfe,) where we shall live ever- more in the presence of God, in joy and rest, after victory over all sickness, sorrows, sin, and death: there be many plain^ places of holy scripture, which confirm the weak conscience against the fear of all such dolors, sicknesses, sin, and bodily death*^, to assuage such trembling and ungodly fear, and to encourage us with comfort and hope of a blessed state after this hfe. St. Paul wisheth unto the Ephesians, that God the father of glory would give unto them (AeEphss. i. [i; spirit of wisdom and revelation, that the eyes of their ^^'^ hearts might have Ught^ to know him,, and to perceive how great things he had called them unto, and how rich inhe- ritance he hath prepared after this life for them that per- tain unto him. And St. Paul himself declareth the desire of his heart, which was to be dissolved and loosed from his^''^- i- 1^ body, and to be with Christ, which (as he said) was miick^'^ better for him, although to them it was more necessary that he should live, which he refused not for their sakes. Even like as St. Martin said. Good Lord, if I be necessary for thy people to do good unto them, I will refuse no la- ! The third part] The homily is ^ felicity] felicie B. not divided in A. ' merits] mercies D. • against] of B.C. < plain] both plain A,B.C. 'In this sermon — of the life to « bodily death] death corporal A.B, come] omilled A. ''might have light] might give ' aerrnqn] homily B. light C. might giife life D. , Google 90 The Third Part of the Sermon bour : but eke for mine own seli', I beseecli thee to take my soul. Now the holy fathers of the old law, and all faithful and righteous men which departed before our saviour Christ's ascension into heaven, did by death depart Irom troubles unto rest, from the hands of their enemies into the hands of God, from son'ows and sicknesses unto joyful refreshing in.' Abraham's bosom, a place of all comfort and consolation, as the scriptures* do plainly by manifest words testify. wisii. 3. [1, 3.1 The book of Wisdom saith, That the righteous men's souls be in the hand of God, and no torment shall touch thtin. They seemed to the eyes of foolish men to die, and their death was counted miserable, and their departing out of this world wretched; but they be in rest. And another Wisd. E. 115, place saith, That the righteous shall live for ever, and ^^1 their reward is with the Lord, and their minds be with God, who is above all: therefore they shall receive a glo- rious kingdom, and a beautiful crown at the Lord's hand. rwiflii. a. ;.] And in another place the same book saith. The righteous, though he be prevented with sudden death, nevertheless he shall be there, where he shall be refreshed. Of Abraham's bosom Christ's words be so plain, that a Christian man needeth' no more proof of it. Now then if this were the state of the holy fathers and righteous men before the coming of our Saviour, and before he was glorified ; how much more then oi^ht all we to have a steadfast faith, and a sure hope of this blessed state and condition, after oiu- death ? seeing that our Saviour now hath performed the whole work of our redemption, and is gloriously ascended into heaven, to prepare our dwelling-places with him, and siiid unto his John 1/. [21.] father. Father, I will that where I am, my servants shall be loith vie. And we know, that whatsoever Christ will, his father will the same ; wherefore it cannot be, but, if we be liis faithful servants, our souls shall be with him, after our departure™ out of this present life. St. Stephen, when he was stoned to death, even in the midst of his torments, Aces 7. tw] what was his mind most upon ? When he was full of the Holy Ghost (saith holy scripture) having his eyes lifted up into heaven, he saio the glory of God, and Jesus standing on the right hand of God. The which truth, after he had confessed boldly before the enemies of Christ, they drew him out of the city, and there they stoned him, who cried [Acts'. 53] unto God, saying. Lord Jesu Christ, take my spirit. And I in] into A.B, ' nCRilcth] needs A. ' the scripiurcs] scriplures A.B.C. "■ depanure] dcparling A.B.C. >y Google against the Fear of Death. 91 doth not our Saviour say plainly in St. John's gospel, Verily, verily, I say unto you, He that hmreth my word, John 5. [»i i and believeth on him'^ that sent me, hath everlasting life, and Cometh not into judgment, but shall pass from death to life? Shall we not then think that death to be precious, by the which we pass unto life? Therefore it is a true saying of the prophet, The deathViAii-m.^ of the holy and righteous men is precious in the Lord's sight. Holy Simeon, after that he had his heart's desire in seemg our Saviour, that he ever longed for in his life", he embraced, and tookP him in his arms, and said. Now, Lord,}-^'kei. [29, let me depart in peace, for mine eyes have beholden that Saviour which thou hast prepared for all nations. It is truth therefore, that the death of the righteous is called peace, and the benefit of the Lord, as the church saith, in the name of the righteous departed out of this world, My soul, turn thee to thy rest, for the Lord hath^i. us, [?.] hcen good to thee, and reioardedthee. And we see by holy scripture, and other ancient histories of martyrs, that the holy, faithful, and righteous, ever since Christ's ascension, or going up^, in their death did not doubt, but that they went to Chrisf in spirit, which is our life, health, wealth, and salvation. John in his holy Revelation saw an hun- dred' forty and fotn thousand virgins and innocents, of whom he said, These follow the lamb Jesu Christ where-set. li.ii.-i soever he goeth. And shortly after in the same place he saith, Ihearda voicefrom heaven, saying unto me, Write,i«,ei.u.n.-\ Happy and blessed are the dead which die in the Lord: from henc^orth (surely saith the Spirit J they shall rest from their pains and labours, for their works do follow them: so that then they shall reap with joy and comfort, that which they sowed with labours and pains. They that sow in the Spirit, of the Spirit shallreap eM?-- tGai. s, a, fl.] lasting life: let us therefore never be weary of well-doing; for when the lime of reaping or reward cometh, we shall reap without any weariness everlasting Joy. Therefore while we have time (as St. Paul exhorteth us) let us do Gii. 6. [lo,] good to all men, and not lay up our treasures in earth,jnat.e.ii».] where rust and moths corrupt it, which rust (as St. James James 6. is.j Maith) shall bear witness against us at ike great day, con- tlemn us, and shall (like most burning' fire) torment our « believelh on him] believeth him ' lo Christ] to be wiih Christ A, A. B.C. - in his life] all his !ife A.B.C. p and took] omitted A.B. 1 or going up] omitted A.B. , Google 93 Tht Third Part of the Sermon flesh. Let us beware therefore (as we tender our own wealth) that we be not in the number of those miserable, covetous, and wretched" men, which St. James biddeth James 5. [1.] moum and lament for t heir greedy guthering and ungodly Jeeeping of goods. Let us be wise in time, and learn to fol- low the wise example of the wicked steward. Let us so wisely order'^ our goods and possessions, committed imto us here by God for a season, that we may truly hear and obey Lukoio.[9.] this commandment of our saviour ChrisP; Isay untoyou, (saith he,) Make you friends of the vncked mammon, that they may receive you into everlasting tabernacles or dwell- ing^. Riches be called* wicked, because the world abuseth them unto all wickedness, which are otherwise the good gifts of God, and the instruments, whereby God's servants do truly serve him in using of the same. He commanded them not to make them rich friends, to get high dignities and worldly promotions*, to give great gifts to rich men that have no need thereof; but to make them friends of poor and miserable men, unto whom whatsoever they give, Christ takelh' it as given to himself. And to these friends Christ in the gospel giveth so great honour and pre-eminence, that he saith, they shall receive ttiem that do good imto them'' into everlasting houses; not that men shall be our rewarders for our well-doing, but that Christ will reward us, and take it to be done unto himself, what- soever is done to such friends. Thus making poor wretches our friends, we make our saviour Christ our Mend, whose members they are : whose misery as he taketh for his own miseiy, so their relief, succour, and help, he taketh for his succour, relief, and help ; and will as much thank us and reward us for our goodness shewed to them, as if he hunself had received like benefit at our hands, as he witnesseth in the Gospel, saying, Malt. aj. [40, ] Whatsoever ye have done to any of these simple persons, which do believe in me, that haveye done to myself. There- fore let us diligently foresee, that our faith aud hope, which we have conceived in Almighty God, and in ovi saviour Christ, wax not faint, nor that the love, which we bear in hand^ to bear to him, wax not cold : but let us study daily and diligently to shew ourselves to be the true honourers '' promotions] possessions A.B. " taketh] accepteih A.B. ^ them that do good uEto them] y Christl Christ's A.B. their benefactors A.B. * or dwellings] omitted A.B. ' bear in hand] pretend A.B. • be called] he calleth A.B.C. >y Google against the Fear of Death. 93 and lovers of God, by keeping of his commandments, by doing of good deeds unto our needy neighbours, relieving, by all means that we can, their poverty with oin- abundance and plenty*", their ignorance with our wisdom and learning, and comfort their weakness with our strength and authority, calling all men back from evil doing by godly counsel and good example, persevering still in well-doing, so long as we live : so shall we not need to fear death for any of those three causes aforementioned, nor yet for any other cause that can be imagined : but contrarilys, considering the manifold sicknesses, troubles, and sorrows of this present life, the dangers of this perilous pilgrimage, and the great encumbrance which our spirit hath by this sinful flesh and frail body, subject to death : considering also the manifold sorrows and dangerous deceits of this world on every side, the intolerable pride, covefousness, and lechery, in time of prosperity ; the impatient murmuring of them that be worldly, in time of adversity, which cease not to withdraw and pluck us from God our saviour Christ, from oiu: Ufe, wealth, or everlasting'' joy and salvation : eonsideruig also the innumerable assaults of our ghostly enemy the devil, with all his fiery darts of ambition, pride, lechery, vain- glory, envy, malice, detraction, or backbiting', with other his irmumerabte deceits, engines, and, snares, loherehy he goeth i Pet. 3 busily about to catch alt men under his dominion, evet^ like a roaring lion, by all means searching whom he may de- vour. The faithful Christian man which considereth all these miseries, perils, and incommodities, (whereunto he is subject so long as he here liveth upon earth,) and on the other part considereth that blessed and comfortable state of the heavenly Hfe to come, and the sweet condition of them that depart in the Lord ; how they are delivered from the con- tinual encumbrances of their mortal and sinful body, from all the malice, crafts, and deceits of this world, from all the assaults of their ghostly enemy the devil, to live in peace, rest, and endless' quietness, to hve in the fellowship of in- numerable angels, and with the congregation of perfect just men, as patriarchs, prophets, martyrs, and confessors, and finally unto the presence of Almighty God, and our saviour Jesus Christ : — he that doth consider all these things, and beUeveth them assuredly, as they are to be beheved, even from the bottom of his heart, being established™ in God in ' and plenty] omilted A.B. « ever] even B. I contrarily] contrary A.B.C. ' endless] perpetual A.B. ' everlasting] eternal A.B, " established] stablished A. i or backbiting] omilled A.B, , Google 94 Third Part of the Sermon against the Fear of Death. this true faith, having a quiet conscience in Christ, a firm hope and assured trust in God's mercy, througli the merits of Jesu Christ to obtain this quietness, rest, and everlasting" joy, shall not only be without fear of bodily death, when it Cometh, but certainly, as SL Paul did, so shall he gladly (according to God's will, and when it pleaseth" God to call him oat of this life) greatly desire^ in his heart, that he may be rid from all these occasions of evil, and live ever to God's pleasure, in perfect obedience of his wili, with our saviour Jesus Christ; to whose gracious presence the Lord of his infinite mercy and grace bring us, to reign with him in life everlasting : to whom, with onr heavenly Father, and the Holy Ghost, be glory in worlds without end. Amen. ° everlasting] eternal A.B. ° pleaseih] please A. p desire] desire il A. , Google EXHOETATION- Good Order and Obedience to Rulers and Magistrates. Almighty God hath created and appointed al! things in heaven, earth, and waters, in a most excellent and perfect order. _ In heaven he hath appointed distinct and several'' orders and states of archangels and angels. In earth he hath assigned and appointed" kings, princes, with other go- vemors under them, m all good* and necessary order. The wafer above \s kept, and raineth down in due time and sea- son. The sun, moon, stars, rainbow, thunder, lightning, clouds, and all bu:ds of the air, do keep their order. The earth, trees, seeds, plants, herbs, corn, grass, and all man- ner of beasts, keep themselves in order^; aJl the parts of the whole year, as winter, summer, months, nights, and days, continue in their order : all kinds of fishes in the sea, rivers, and waters, with all fountains, springs, yea, the seas themselves, keep their comely course and order : and man himself also hath all his parts both within and without, as soul, heart, mind, memory, understanding, reason, speech, with all and singular corporal members of his body, in a profitable, necessary, and pleasant order : every degree of people in their vocation, CElQing, and office, hath appointed to them their duty and order: some are in high degree, some in low, some kings and princes, some inferiors and subjects, priests and laymen, masters and servants, fathers and children, hti^bancb and wives, rich and poor; and every one have need of other; so that in all things is to be lauded and praised the goodly order of God, without the ■ An Bihoriation] A Eiihortation '' in ail good] all in goodA.B.C. B. ■ keep themselves in order] lieep '' and severaJ] omitted A,B. or se- them in their order A.B. keep them- veral C. selves in their order C. ° and appointed] omitted A.B. , Google 96 The First Pari of the Sermon which no house, no city, no commonwealth can continue and endure, or last'. For where there is no right order, there reigneth all abuse, cama! liberty, enormity, sin, and babylonical confusion. Take away kings, princes, rulers, magistrates, judges, and such estates^ of God's order, no man shall ride or go by the highway unrobbed, no man shall sleep in his own house or bed unkiUed, no man shall keep his wife, children, and possessions'' in quietness, all things shall be common ; and there must needs follow all mischief and utter destruction both of souls, bodies, goods, and commonwealths. But blessed be God that we in this realm of England feel not the horrible calamities, miseries, and wretchedness, which all they undoubtedly feel and suf- fer, that lack this godly order; and praised be God that we know the great excellent benefit of God shewed to- wards' us in this behalf. God hath sent us his high gift, our most dear sovereign lord^ king James', with a godly™, wise, and honourable council, with other superiors and in- feriors, in a beautiful order, and godly". Wherefore let us subjects do our bounden duties, giving hearty thaidcs to God, and praying for the preservation of this godly order. Let us aU obey, even from the bottom of our hearts, all their godly proceeding, laws, statutes, proclamations, and injunctions, with all other godly orders'*. Let us consider the scriptiu-es of the Holy Ghost, which persuade and com- mand us all obediendy to be subject, first and chiefly to the kingV majesty, supreme governor'' over all, and the nexf to his' honourable eotuicil, and to ail other noblemen, ma- gistrates and otEcers, which by God's goodness be placed and ordered. For Almighty God is the only author and provider for' this forenamed state and order, as it is written of God in the book of the Proverbs, Through me kings do reign, through me counsellors make just law^ through rae do princes bear rule, and all judges of the earth execute judgment : I am loving to them that love me. Here let us mark well, and remember, that the high power and au- thority of kings, with their making of laws, judgments, and offices" are the ordinances, not of man, but of God ; and ' or last] omitted A.B. " godlj orders] their godly orders ( estates] states A.B. A. h possessions] possession D. p king's] queen's C. f towards] toward A. i governor] head A.B. ' lord] lady C. >■ and the next] and nest A.B.C, ' king James] king Edward the • to his] to her C. sixth A.B. queen Elizabeth C. ' provider for] provider of A.B.C. " with a godly] with godly A.B.C. " offices] officers A.B. ° and godly] oriiitlsd A.B. and goodly C. , Google of Obedience.. 97 therefore is this word {through me) so many times repeated. Here is also well to be considered and remembered, that this good order is appointed by* God's wisdom, favour, and love, especially? for them that love God ; and there- fore he saith, I love them that love me. Also in the book [John of Wisdom, we may evidently learn, that a king's power, authority and strength, is a great benefit of God ; given of his great mercy, to the comfort of our great misery. For thus we read there spoken to kings. Hear, O ye kings, and^^'^- understand; learn ye that be judges of the ends of the earth; give ear ye that rule the multitudes; for the power is given^ you of the Lord, and the strength from the high- est. Let us learn also here by the infallible and undeceiv- able^ word of God, that kings, and other supreme and higher'* officers, are ordained of God, who is most highest: and therefore they are here taught diligently" to apply and give^ themselves to knowledge and wisdom, necessary for the ordering of God's people to their governance committed, or whom to govern they are charged of God'. And they be here also taught by Almighty God, that they should ac- knowledge'themselves to have all tlieir power and strength, not from Rome, but immediately of God most highest. We read in the book of Deuteronomy, that all punishment per- taineth to God, by this sentence, P'engeance is mine, and /oeut. will reward. But this sentence we must understand to per- tain also untoK the magistrates which do exercise God's [Ron room in judgment, and punishing by good and godly laws here in earth. And the places of scripture which seem to remove from among aU Christian men judgment, punish- ment, or killing, ought to be understood'', that no man (of his own private authority) may be judge over other, may punish, or may kilU. But we must refer all judgment to God, to kings and rulers, and judges'' under them, which be God's officers to execute justice ; and by plain words of scripture have their authority and use of the sword granted from God; as we are taught by St. Paul, that dear and chosen' apostle of our savioiu Christ, whom we ought dili- I appointed by] appoinled of A.B. • or whom to govern they are C, charged of God] omitted A.B. J especially] specially A.B.C. ' ac knowledge] reknowledge A.B. » is given] given D. C. ■ and undeceivable] omitted A.B. s unlo] to A. undeceable C. ■■ understood] understand A.B.C. ^ supreme and higher] their k. '• or may kill] may kill A. 'taught diligently] diligenlly * and judges] judges D. taught A.B.C. ' that dear and chosen] the dear ^ and give] omiiled A.B. and elect A.B. >y Google 9S Ths Second Pari of the Sermon gently to obey, even as wc would obey our saviour Christ, if he were present. Thus St, Paul writeth to the Romans, "■ 13. [1-6] i^gf g,xiery soul submit himse/f unto the authority of the higher potoers, for there is no potoer but of God, The powers that be, be ordained of God. TVhosoever Iherefore wilkstandeth"^ the power, wUhstandeth" the ordinance of God: but they that resist, or are against if, shall receive lo themselves damnation. For rulers are not fearful to them that do good, but to them that do evil. Wilt thou be loithout fear of the powers? Do well then, and so shall thou be praised of the same ; for he is the minister of God for thy wealth. But and if thou do thai which is evil, then fear ; for he beareth not the sword for nought, for he is the minister of God, to take vengeance on him that doth evil. Wherefore ye must needs obey, not only for fear of vengeance, but also because of conscience ; and even for this cause pay ye tribzite, for they are God's ministers, serving for the same purpose. Here let us learni of St. Paul, the chosen'' vessel of God, that all persons having souls (he excepteth none, nor ex- empteth none, neither priest, apostle, nor prophet, saith St. Chrysostom=) do owe of bounden duty, and even in con- science, obedience, submission, and subjection to the high* powers which be set" in authority by God; forasmuch as they be God's lieutenants, God's presidents, God's officers, God's commissioners, God's judges, ordained of God him- self, of whom only they have all their power and all their authority. And the same St. Paul threateneth no Jess pain than everlasting damnation to all disobedient per sons, to aii resisters against this general and common authority, foras- much as they resist not man, but God ; not man's device and invention, but God's wisdom, God's order, power, and authority. The Second Parl^ of the Sermon of Obedience. r ORASMUCH asr God hath created and disposed all things in a comely order, we have been taught in the first •" withstandeth] resisteth A.B. • Si. Chrjsoslom] Chrysostom A, » withstandelh] resistelh A.B. ' high] higher A. • or are against it] ontitCed A.B. or ■ which be set] lo men being coii- are against C. slilute A. which be conslituled B, p the power] that power D. ■ The second pii.rl] The homily is 'Here iel us learn] Here lems all not divided in A. learn A.B.C. j Forasmuch as— ' chosen] elect A.B. sake] omitted A, >y Google of Obedience. 99 part of the sermon^, concerning good ordev and obedience ; that we ought also in all commonweals" to observe and keep a due order, and to be obedient to the powers, their ordinances and laws ; and that all rulers are appointed of God, for a goodly"" order to be kept in the world : and also how the magistrates ought to leam how to rule and govern according to God's laws ; and that all subjects are bound' to obey them as God's ministers, yea, although they be evil, not only for fear, but also for conscience sake. And here, good people, let us all mark diligently, that it is not lawful for inferiors and subjects, in any case, to resist and stand against^ the superior powers : for St. Paul's words be plain, that whosoever withstandetk", shall get to themselves dam- nation ; for whosoever with^tandelh', withstandelh^ the or- dinance of God. Our saviour Christ himself, and his apos- tles, received many and divers injuries of the unfaithful and wicked men in authority : yet we never read that they, or any of them, caused any sedition or rebellion against au- thority. We read oft, that they patiently suffered all trou- bles, vexations, slanders, pangs, and pains, and death itself, obediently, without tumult or resistance. They committed their cause to him that judgeth righteously, and prayed for their enemies heartily and earnestly. They knew that the authority of the powers was God's ordinance; and there- tore, both in their words and deeds, they taught ever obe- dience to it, and never taught nor did the contrary. The wicked judge Pilate said to Christ, Knowest thou not, thatsohn i9 I have patoer to crucify thee, and have power also to loose^^'^ thee? Jesus answered, Thou couldst have no power at all against me, except, it were given thee from above. Whereby Christ taught us plainly, that even the wieked rulers have their power and authority from God ; and therefore it is not lawful for their subjects to withstand them'', although they abuse their power : much less then is it lawful for sub- jects to withstand' their godly and Christian princes, which do not abuse their authority, but use the same to God's glory, and to the profit and commodity of God's people. The holy apostle Peter*: commandeth servants to be o5e-iPei,B dient to their masters, not only if they be good and gentle, ' wilhslandelh] resistelh A.B. s wMstandeth] resisteth A.B. 1 lo withstand them] by force to '" goodly] godly B. resist them A.B. by force lo with- " boundl boundeii B.C. stand them C. ' acd stand against] omitled A.B. ' withstand] resist A.B. or stand against 0. ' Peter] Saint Peter A.B.C. ■ mithslandeth] resisteth A.B. , Google 100 The. Second Pari of the Sermon but also if they be evil and froward : afRrming, that the vo- cation and calling of God's people is to be patient, and of the suffering side'. And there he bringeth in the patience of our saviour Christ, to persuade obedience to governors, yea, althoiigh they be wicked and wrong-doers. But let us now hear St. Peter himself speali, for his words'" certify best our conscience : thus he utteretli them in his first epis- H, 2. [IS- tie; Servants obey your masters tvith fear, not only if they be good and gentle, bvtalsoiftheybefroioard. For it is thank-worthy, if a man for conscience toward Godendu- retk" grief, and siiffereth" wrong undeserved : for what praise is it, when ye be beaten for your faults, if ye take it patiently ? but when ye do well, tfyou then suffer wrong, and take it patiently, then is there cause to have thank of Gad; for hereunto verily were ye called: for so did Christ suffer for us, leaving us an example, that we should follow his steps. All these be the very words of St. Peter. Holy im. IS. 19, DavidP also t«acheth us a good lesson in this behalf, who was many times most cruelly and wrongfully persecuted of king Saul, and many times also put in jeopardy and danger of his life by king Saul and his people : yet he neither with- stood^, neither used any force or violence against king Saul, '"""■ >s. n.his mortal and deadly^ enemy; but did he ever to his Uege ' ■' lord and master king Saul, most true, most diligent, and most faithful service. Insomuch, that when the Lord God lam. 19. 10, had given king Saul mto David's hands in his own cave, he lain' 24 2- '^"'^^^^ ^'^^ ^"'"'^ him, wheu he might, withoiit all bodily peril, easily have slain him : no, he would not suifer any of his servants once to lay their hand' upon king Saul, but prayed to God in this wise ; Lord, keep me from doing that thing unto my master the Lord's anointed ; keep me that I lay not my hand upon' him, seeing he is the anointed of the Lord : for as tn^y as the Lord liveth, (except the Lord smite him, or except his day come, or that he go down to war, and perish in battle",) the Lord be merciful unto me^ iia. 24. 10.] (hat I lay not my hand upon the Lord's anointed. And that David might have killed his enemy king Saul, it is evidently proved in the first book of the Kings, both by the rae^.] Cutting off the lap of Saul's garment, and also by plain* " side] sides D. r and deadly] omilied A.B. " his words] his own words A.B.C. deadly C. " endufeth] sufferefh A.B.C. ■ hand] hands A.B.C. • svifferelh] suffer D. i hand] hands B. p Holy David] Saint David A.B.C. " and perish in bailie] and in I 1 neither wilhs 100 d] neverresisled lie perish A.B.C. A..B. . by plain] by Ihe piain A.B. >y Google of Obedience. 101 confession of king Saul. Also anotlier time, as is mentioned)' in the same book, when the most unmerciful and most un-t'Sam kind kir^ Saul did persecute poor David; God did again [isnn give king Saul into David's hands, by casting of king Saul and his whole army into a dead sleep ; so that David and one Abisai with him came in the night into Saul's host, where Saul lay sleephig, and his spear stack in the gronnd at his head. Then said Abisai unto David, God hath deli~u sair vti-ed thine enemy into thy hands at this time: noiv there- fore let me smite hitn once with my spear to the earth, and I will not smite him again the second time; meaning there- by to have killed him with one stroke, and to have made him sure for ever. And David answered and said to Abi- sai, Destroy him not; for who can lay his hands on the [i san Lord's anointed, and be guiltless ? And David said further- '"' "■ more^, ^s sure as the Lord Hveth, the Lord shall smite him, or his day shall come to die, or he shall descend, or go down' into battle, and there perish : the Lord keep me from laying my hands upon the Lord's anointed. Jiiit take thou now the spear that is at Ais head, and the cruse of water, and let us go: And so he did. Here is evi- dently proved, that we may not withstand'' nor in any wise« hurt an anointed king, which is God's lieutenant, vicegerent, and highest minister in that country where he is king. But An ""i peradventure some here would say, that David in his own defence might have killed king Saul lawfully, and with a safe conscience. But holy David did know Uiat he might An aiu in no wise withstand^, hurt, or kill his sovereign lord and king : he did know that he was but king Saul's subject, though he were in great favour with God, and his enemy king Saul out of God's favour. Therefore though he were never so much provoked, yet he refused^ utterly to hurt the Lord's anointed. He durst not, for offending God and his own conscience, (although he had occasion and oppor- tunity,) once layf his hands upon God's high oiEcer the king, whom he did know to be a person reserved and kept* (for his office sake) only to God's punishment and judg- ment : therefore he prayeth so oft and so earnestly, that he lay not his hands upon the Lord's anointed. And by these [i saa two examples, Saint David (being named in scripture a man after God's own heart) giveth a general rule and ned] as it is men- "in anywise] in anyways A.B.C. tioned A.B. * withstand] resist A.B. > furthermore] farlhermore A. ' refuiedj refuseth A. ■ or go down) omitted A.B. ' lay] to lay A. * wilhsiand] resist A.B. t and kept] omitted A-B. , Google 102 TM Second Part of the Sermon lesson fo all subjects in the world, not to withstand'' their liege lord and king ; not to take a sword' by their private authority against their king, God's anointed, who only I p«,2, 11,] beareth the sword by God's authority, for the maintenance Hum. 13. 4,] of the ^ood, and for the punishment of the evil; who only by God's law hath the tise of the sword at his command'', and also hath all power, jurisdiction, regiment, correction, and punishment', as supreme governor of all his realms and dominions, and that even by the authority of God, and by God's ordinances. Yet another notable story and doctrine is in the second book of the Kings, that maketh also for J Sam. 1.8- this puTpose. When an Amaiekite, by king Sanl's own JJ consent and commandment, had killed king Saul, he went to David, supposing to have had great thanks'" for his message, that he had killed David's deadly" enemy; and therefore he made great haste to tell to David the chance, bringing with him king Saul's crown that was upon his head, and his bracelet that was upon his arm, to persuade his tidings to be true. But godly David was so far from rejoicing at this news", that immediately and forthwith^ he rent his clothes off his back, he mourned and wept, and said iSam. 1. H,] to the messoHger, How is it that thou wast not afraid to lay thy handsi on the Lord's anointed to destroy him ? And by and by David made one of his servants to kill the messenger, s Sam. MS] Saying, Thy blood be on thine own' head, for thine own mouth hath testified and witnessed' against thee, granting that thou hast slain the Lord's anointed. These examples being so manifest and evident, it is an intolerable ignorance, madness, and wickedness, for subjects to make any mur- muring, rebelUon, resistance, or withstanding', commotion, or insurrection against their most dear and most dread sovereign lord and king, ordained and appointed of God's goodness for their commodity, peace, and quietness. Yet let us believe undoubtedly, good Christian people, that we may not obey kings, magistrates, or any other, (though they be our own fathers,} if they would command us to do any thing contrary to God's commandments. In such a case .cui. [29.] we ought to say with the aposlles", We must rather obey God than 7nan. But nevertheless, in that case we may not t withstand] resist A.B. •> ibis news] these news A.B.C. 1 a sword] the sword B. p aad forthwiih] omitted A.B. >cominand]commandineittA.B.C. ihands] hand A. 1 correclion, and punishmenl] and ' thine own] thy own A.C. ' " • and witnessed] omitted A.B. lank A.C. ' or withstanding] omitted A.B. ortal A.B. " apostles] apostle D. , Google of Obedience. 103 in any wise withstand^ violently, or rebel against rulers, or make any insurrection, sedition, or tumults, either by ibrce of arms, or otherwise, against the anointed of the Lord, or any of his officera*': but we must in such case patiently suf- fer all wrongs and injuries, referring the judgment of our cause only to God, Let us fear the terrible punishment of Almighty (iod against traitors and^ rebellious persona, by the example of Chore, Dathan, and Abiron, which repugned" and grudged against God's magistrates and officers, and therefore the earth opened, and swallowed them up alive. tSinOi.i&.Z'. Other, for their wicked munnuring and rebellion, were by a sudden fire, sent of God, utterly consumed ; other, for their frowEud behaviour to their rulers and governors, God's min- isters, were suddenly stricken with a foul leprosy; other were stinged to death, with wonderful strange fiery ser- pents ; other were sore plagued, so that there were killed'' in one day the number of fourteen thousand and seven hun- dred, for rebellion against them whom God had appomted to be in authority. Absalom also, rebelling against hiscasam-ias father king David, was punished with a strange and notable '"-^ death. 'The Third Parl"^ of the Sermon of Obedience, Y E have heard"" before, in this sermon^ of good order and obedience, manifestly proved both by the scriptures* and examples, that all subjects are bounds to obey their magistrates, and for no cause to resist, or withstand'', or rebel' or make any sedition against them, yea, although they be wicked men. And let no man think that he can escape unpunished that committeth treason, conspiracy, or rebellion against his sovereign lord the king, though he commit the same never so secretly, either in thought, word, or deed, never so privily, in his privy chamber by hinaself, or openly communicating and consulting with other. For treason wUl not be hid, treason will out at length^; God ' withstand] resist A.B. ^ Ye have heard — wicked men] I officers] appointed officers A. omitted A. B.C. • sermon] homily B. * and] or A.B.C. ' the scriptures] scriptures B.C. "repugned] repined A.B. he re- s bound] bounden B.C. pugned D. ^ or wiiVistand] omt'HsrfB. " there were killed] there was ' or rebel] rebel B.C. killed A.B.C. " at lenglh] at the lengih A.O. " The third part] The homily is not divided in A. , Google 104 The Third Part of ike Sermon ■will have that most detestable vice both opened and pu- nished, for that it is so directly against his ordinance, and against his high principal judge and anointed in earth. The violence and injury that is committed against authority is committed against God, the commonweal, and the whole realm, which God will have known, and condignly or wor- thily' punished one way or other ; for it is notably written of the ivise man in scripture, in the book called Ecclesiastes; Wish the king no evil in thy thought, nor speak"' no hurt of him in thy privy chamher : for the bird'' of the air shall betray thy voice, and tvith her^ feathers shall bewray'^ thy words. These lessons and examples are written for our learning ; therefore let us alii fear the most detestable vice of rebellion; ever knowing and remembering, that he that resistetli or withslandeth' common authority, resisteth or withsfandeth' God and his ordinance, as it may be proved by many other more' places of hoiy scripture. And here let us take heed, that we understand not these or such other hke places (which so straitly command obedience to supe- riors, and so straitly pimisheth" rebellion and disobedience to the same) to be meant in any condition of the pretenced or coloured' power of the bishop of Rome, For truly the scripture of God alloweth no such usurped power, full of enor- mities, abusions, and blasphemies ; but the true meaning of these and such places be to extol and set forth God's true ordinance, and the authority of God's anointed kings, and of their officers appointed under them. And concerning the usurped power of the bishop of Rome, which he most wrongfully challengeth as the successor of Christ iind Peter ; we may easily perceive how false, feigned, and forged it is, not only in that it hath no sufficient groimd in holy scrip- ture, but also by the fruits and doctrine thereo£ For our saviour Christ and St, Peter teacheth^ most earnestly and agreeably obedience to kings, as to the chief and supreme rulers in this world, next under God: but the bishop of Rome teacheth, that they that are under him are free from all burdens and charges of the commonwealth, and obedi- ence toward their prince% most clearly against Christ's doc- ' or worthily] omitted A.B. i more] mo A.B.C.D. mnorspeakiorspecheA.orspeakB, " pimisheth] punished D. • the birdj a bird A.B.C. ■ or coloured] omitted A.B. " her] their f teacheth] teach A. f shall bewraj'] shall she hewray * that they that are under him are A. shall he betray B. free from all burdens and chai^esof 'therefore let ns all] let us all the commonwealth, and obedience therefore A.B. toward theirprincej immunities, pri- ■■ or withstandcth] omitted A.B. vileges, eiemplions, and disobcdl- • or withstandeth] omitted A.B. ence A.B. , Google of Obedience. 105 trine and St. Peter's. He ought therefore rather to be called anti-christ, and the successor of the scribes and Pharisees, than Christ's vicar, or Sf. Peter's siiccessor; seeing that not only in this point, but also in other weighty matters of Christian" religion, in matters of remission and forgiveness'' of sins, and of salvation, he teacheth so directly against both St. Peter, and against ovs Saviour Christ, who not only taught obedience to kings, but also practised obedience in their conversation and hving : for we read that they both paid tribute to the king: and also we read, that the holy Mau. ir. [27.] virgin Mary, mother to our saviour Christ, and Joseph, who was taken for his father, at the emperor's command- ment, i^ewf to the city of David, named Bethlehem, to bei-y Google 106 The Third Part of the Sermon and /or the praise'' of them that do toell; for so is the will of God. I need not to expound these words, they be so plain of themselves. St. Peter doth not say, Submit your- selves unto me as supreme head of the church : neither saith he', Submit yourselves'' from time to time to my suc- cessors in Rome: but he saith, Submit yourselves' unto yoiu: king, your supreme head, and unto those that he ap- pomteth in authority under hmi; for that you shall™ so show your obedience, it is the will of God. God will that you be in subjection to your head and king. This" is God's ordinance, God's commandment, and God's holy will, that the whole body of every realm, and all the members and parts of the same, shall be subject to their head, their king", 1 Pet. 2. [i3,j and that (as St. Peter writ eth} for the Lord's sake; and {as Kom. 13. [5] St. Paulwriteth) for conscience sake, and nol for fear only. Thus we learn by the word of God to yield to our kuig that Malt, 22. [21.] is due to our king ; that is, honour, obedience, payment of Horn, 13. [r.j duc taxes, customs, tributes, subsidies, love, and fear. Thus we know partly our bounden duties to common authority; now let us learn to accomplish the same. And let us most instantly and heartily pray to God, the only author of all authority, for all them that be in authority, according as St. Paul wilieth, ^vritmg thus to Timothy in his first epistle: I Tim. 2. ti-3.] 1 exhort ther^bre, that, above all things, prayers, supplica- tions, intercessions, and giving qf thanks be done for all men; for kings, and for all that be in authority, that we may live a quiet and a peaceable life, with all godliness and honesty: for thai is good and accepted or allowable^, in the sight of God our .mviour. Here St, Paul maketh an earnest and especial exhortation, concerning giving of thanks and prayer for kings and rulers, saying, tdbove all things, as he might say, in any wise principally and chiefly, let prayer be made for kings. Let us heartily thank God for his great and excellent benefit and providence concern- ing the state of kings. Let us pray for them, that they may have God's favour and God's protection. Let us pray that they may ever in all things have God before their eyes. Let us pray that they may have wisdom, strength, justice, clemency, and zeal« to God's glory, to God's verity, to Christian souls, and to the commonwealth. Let us pray I" for the praise] for laud A. for ilie ■" you shall] ye shall A.B.C. land B. ° This] Thai B.C. ' neither saith he] neither he saith » their king] the king B. A.B.C. p or allowable] omilkd A.B. * yourselves] yourself A, ' and zeal] zeal A.B.C. ' yonrselves] yourself A. , Google of Obedience. 107 that they may rightly use their sword and authority, for the maintenance and defence of the catholic feith contained in holy scriptm-e, and of their good and honest subjects, for the fear' and punishment of the evil and vicious people. Let us pray that they may most faithfully' follow the kings' and captains in the bible, David, Ezechias, Josias, and Moses", with such other. And let us pray for ourselves, that we may live godly in holy and Christian conversation; so shall we have* God on our side'', and then let us not fear what man can do against us : so we shall live in true obedience, both to our most merciful king in heaven, and to our most Christian king in earth: so shall we please God, and have the exceeding benefit, peace of conscience, rest and quietness here in this world, and after this life we shall enjoy a better life, rest, peace, and the everlasting* bliss of heaven; which he grant us all, that was obedient for us all, even to the death of the cross, Jesus Christ: to whom, with the Father, and the Holy Ghost, be all honour and glory, both now and ever. Amen. ' for the fear] and for the fear A. = and Moses] Moyses A. Moses B, B.C. > so shall we havej so we shall • most faithfully] faithfully A.B.C, have A.B.C. ' the kings] the most faithful kings r on our side] of our side A.B.O. A B.C. ^ everlasting] eternal A.B. >y Google A S E B M 0 Jf Whoredom and Uncleanness. Although there want not, good Christian people, great swarms of vices worthy to be rebuked, (unto such decay is triie godUness and virtuous hving now come'* :) yet above other vices, the outrageous seas of adultery, (or breaking of wedlock",) whoredom, fornication, and unclean- ness, have not only bursf* in, but also overflowed almost the whole world, unto the great dishonour of God, the ex- ceeding infemy of the name of Christ, the notable decay of true religion, and the utter destruction of the public' wealth; and that so abundantly, that, through the customable use thereof, this vice is grown into such an height, that in a manner among many it is counted no sin at all, but rather a pastime, a dalliance, and but a touch of youth : not re- buked, but winked at; not punished, but laughed at. Wherefore it is necessary at this present to intreat of the sin of whoredom and fornication, declaring unto you the greatness of this sin, and how odious, hateltil, and abomi- nable it is, and hath alway been reputed before God and all good men, and how grievously it hath been punished both by the law of God, and the laws of divers princes. Again, to show you certain remedies, whereby ye may {through the grace of God) eschew this most detestable sin of whoredom and fornication, and lead your lives in all honesty and cleanness, and that ye may perceive that forni- cation and whoredom are (in the sight of God) most abomi- nable sins, ye shall call to remembrance this commandment ],!o. [H] of God, Thou shalt not commit adultery: by the which word adultery, although it be properly understood^ of the ' A sermon againsl] An homily of ' burst] brasf A.B.C. A.B. = public] common B. '* come] come to A. < underFlood] umlersland A.B.C, ' or breaking of wedlock] amilled , Google The First Part of the Sermon of fVhoreclom. 109 unlawful commixtion or joinmg togethers of a married man with any woman beside his wife, or of a wife with any man beside her husband; yet thereby is signified also all unlaw- ful use of those parts, which he ordained for generation. And this one commandment (forbidding adultery) doth suf- ficiently paint and set out before our eyes the greatness of this sin of whoredom, and manifestly declareth how greatly it ought to be abhorred of all honest and faithful persons. And that none of us all shall think himself excepted from this commandment, whether we be old or young, married or unmarried, man or woman, hear what God the father saith by his most excellent prophet Moses ; There shall he no db whore among the daughters of Israel, nor no whoremonger^* among the sons of Israel. Here is whoredom, fornication, and all other uncleanness' forbidden to all kinds of people, all degrees, and all ages without exception. And that we shall not doubt, but that this prccopt or eommandmentJ . pertaineth to us indeed, hear what Christ (the perfect teacher of all truth) saith in the New Testament: Ye have heard, saith Christ, that it was m- said'' to them of old lime,' Thou shall not commit adultery: ^ but I say unto j/ou, Whosoever seeth a woman, to have his lust of her, hath committed adulter}/ toith her already in his heart. Here our saviour Christ doth not only confirm and establish" the law against adultery, given in the Old Tes- tament of God the father by his servant Moses, and make" it of full strength, continually to remain among the pro- fessors of his name in the new law: but he also (condemning the gross interpretation of the scribes and Pharisees, which taught that the foresaid" commandment only required to abstain from the outward adultery, and not from the filthy desires and unpure lusts) teacheth us an exact and full per- fection of purity and cleanness of life, both to keep our bo- dies undefiled, and our hearts pure and free from all evil thoughts, carnal desires, and fleshy consents. How can we then be free from this commandment, where so great charge is laid upon us? May a servant do what he will in any thing, having commandmentp of his master to the contrary? Is not Christ our master? Are not we his servants? How I of oid time] of the old time A.B.C. » establish] stablish A.B.C. B.u. ° make] maketh A. ' all other uncleanness] all un- ° foresaid] aforesaid A.B.C. cleanness A.B.C. » commaQdment] a commandment ) or commatidmeni] omiiied A.B. A.B.C. ' it was said] it is said B. , Google 1 1 0 The First Part of the then may we neglect our master's will and pleasure, and John ij. tu.] ibllow our own will and phantasy? Ye are my friends, saith Christ, if you keep those things that I command you. Now hath Chnst our master commanded us, that we should forsake all uncleanness and filthinessi both in body and spirit : tliis therefore must we do, if we look to please Milt. 13. [1,2] God. In the gospel of St. Matthew we read, that the scribes and Pharisees were grievously oflended with Christ, because his disciples did not keep the traditions of the fore- fathers, for they washed not their hands when they went to dinner or supper. And, among other things, Christ an- [Mati. 15. 10, swered and said. Hear and understand; Not that thing "J which entereth into the mouth defileth the man, but that which Cometh out of the mouth defileth the m.an. For those things which proceed out of the mouth come forth from the Mail, 15. [19, heart, and they defile the man. For out of the heart pro- ™J ceed evil ihoughts,murders, breaking of wedlock, whoredom, thefts, false witness, blasphemies: these are the things which defile a man. Here may we see, that not only murder, theft, false witness, and blasphemy defile men, but also evil thoughts, breaidng of wedlock, fomicatioii, and whoredom. Who is now of so little wit, that he will esteem whoredom and fornication to be things of small importance, and of no weight before God? Christ (who'' is the truth, and cannot Mark 7. [21.] lie) saith, that evil thoughts, breaking of wedlock, whoredom, and fornication defile a man; that is to say, corrupt both [I Cor. G, IB.] the body and soul of man, and make them of the temples of the Holy Ghost, the filthy dunghill, or dungeon of all unclean spirits; of the house' of God, the dwelling-place of Satan. Again, in the gospel of St. John, when the woman taken in adultery was brought tmto Christ, said not he unto her, john3,ti!.] Gothy loay and sin no more? Doth not he here call whore- Rom. 6, £S3.] do m sin? And what is the retoard of sin, but everlasting death ? If whoredom be sin, then it is not lawful, for us to 1 Ji>hn 3. [8] commit it ; for St. John saith. He that comtnitteth sin is of John a £34.] the devil. And our Saviour saith, Every one that committeth sin is the servant of sin. If whoredom had not been sin, surely St. John Baptist would never have rebuked king He- rod for tailing his brother's wife : but he told him plainly, Marl! 6. [18.] that it was not lawful for Mm to take his brother's wife. He winked not at the whoredom of Herod, although he were a king of power'; but boldly reproved him for his wicked and abominable living, although for the same he >y Google of WJioredom. Ill lost his head. But he would rather suffer death (than see God so dishonoured, hy the breaking of his holy precept and commandment") than to suffer whoredom to be unre- buked, even in a king. If whoredom had been but a pas- time, a dalliance, and* not to be passed of, (as many count it nowadays,) truly John had been more than twice mad, if he would have had the displeasure of a king, if he would have been cast in prisons', and lost his head for a trifle. But John knew right well how filthy, and stinldng% and abominable the sin of whoredom is in the sight of God ; therefore would not he leave it unrebuked,no not in a king. If whoredom be not lawful in a king, neither is it lawful in a subject. If whoredom be not lawful in a public or com- mon' officer, neither is it lawful in a private person. If it be not lawful neither in king nor subject, neither in com- mon officer nor private person, truly then it is lawful hi no man nor woman, of whatsoever degree or age they be. Fur- thermore in the Acts of the Apostles we read, that when the apostles and elders, with the whole congregation, were ga- thered together to pacify the hearts of the faithful dwellmg at Antioch, (which were disquieted through the false doc- trine of certain Jewish preachers,) they sent word to the brethren, that it seemed good to the Holy Ghost, and ^oacibi them, to charge them with no more than with necessary '^^■'^ things : among other, they loilled them to abstain from idolatry and fornication, from tohich, said they, if ye keep yourselves, ye shall do well. Note here, how these holy and blessed fathers of Christ's church would charge the congregation with no more*" things than were necessary. Mark also, how, among those things, from the which they commanded the brethren of Antioch to abstain, fornication and whoredom is numbered. It is therefore necessary, by the determination and consent of the Holy Ghost, and the apostles and elders, with the whole congregation, that as from idolatry and superstition, so likewise we must abstain from fornication and whoredom. It is necessary' unto sal- vation to abstain from idolatry; so it is^ to abstam from whoredom. Is there any nigher way to lead unto damni tion, than to be an idolater ? No ; even so, neither is therp any nearer* way to damnation, than to be a foinicitor and ■ and comma ndmenl] omitted A..'S. " and] and a thing A.B.C. J in prison] into prison A.B.C. 'and Slinking] stinking A.B.C. jti] omitted A.B. >y Google 112 The Second Part of the Sermon a whoremonger*". Now where are ihose people, which so lightly esteem breaking of wedlock, whoredom, fornication, and adultery ? It is necessary, saith the Holy Ghost, the blessed apostles, the elders, with the whole congregation of Christ, it is necessary to salvation, say they, to abstain from whoredom. If it be necessary unto salvation, then woe be to them which, neglecting their salvation, give their minds to so filthys and stinking sin, to so wicked vice, and to such'' detestable abomination. The Second Farf of the Sermon against Adultery, Y OU have been taught'' in the first part of this sermon against adultery, how that vice at this day reigneth most above all other vices, and what is meant by this word adul- tery, and how holy scripture diasuadeth or discounselleth' from doing that filthy sin ; and finally, what corruption Cometh to man's soul through the sin of adultery. Now to proceed further, let us hear™ what the ble^ed apostle St. Paul saith to this matter ; writing to the Romans he hath Kom. vj. [1%- these words ; Let tis cast aioay the works o/ darkness, and "■] put on the armour'^ of light. Let ws walk honestly, as it were in the day time; not in eating and drinking, neither in chambering" and wantonness, neither in strife and envy- ing: but put ye on the Lord Jenus Christ, and make not provision for the flesh, to fulfil the lusts of it. Here the holy apostle exhorteth us to cast away the works of dark- ness, which, among other, he caileth gluttonous eating, drinking, chambering, and wanloimess ; which are alli" min- isters unto that vice, and preparations to induce and bring in the filthy sin of the flesh. He caileth them the deeds and works of darkness ; not only because they are custom- John 3. [20.]! ably donefl in darkness, or in the night-time, {for every one that doth evil hateth the light, neither cometh he to the light, lest his works should he reproved,) but that they lead Matt M, [30.] the right way unto that utter darkness, where weeping and gnashing of teeth shall be. And he saith in another place 'a whoremonger] an whoretnon- 'or discounselleth] omitted B. or ger A.B.C. disconnselled C. « so filthy] filthy A. «• let us hear] But lei us hear A. 1 and to such] to such A.C. _ » armour] armours A.B.C. ' The second part] The homily is " chambering] chamberings B.C, not dividedinA. p which are all] which all are A.B, 'You haire been taught— lo pro- 'caslomablydone] i^ustomably D. oeed further] omitted A. , Google against Adultery. 113 of the same epistle, The.y that are in the Jlesh cannot phase nom. 8. [9. 12, God. We are debtors, not to the flesh", that we should live ^^'^ after the flesh; for if ye live after the flesh, ye shall die. Again he saith, Flee' from tohoredom; for every sin that a 1 cor. 6, [is- man committeth is without his body: but whosoever com- ^ J mitteth tohoredom sinneth against his own body. Do ye not know, that your members are the temple of the Holy Ghost which is in you, whom also ye have of God, and ye are not your own? For ye are dearly bought: glorify God in your bodies, ^'c. And a litf)e before' he saith. Do ye not d Cw, 6. 15, know, that your bodies are the members of Christ? Shall I^^'^^'^ then take the members of Christ, and make them, the mem- bers of a whore"? God forbid. Do ye not know, that he which cleavelh to a whor^ is made one body with her? There shall be ttvo in one flesh, saith he: but he that cleavelh to the Lord is one spirit. What godly words'' doth the blessed apostle St. Paul brbig forth here, to dissuade and discoimsel' us from whoredom and all uncleanness! Your members, saith he, are the temple of the Holy Ghost, which whosoever doth defile, God will destroy Ai)«,as saith St, Paul. If we be the temple of the Holy Ghost, how unfitting then is it to drive that holy Spirit from us through whoredom, and in his place to set the wicked spirits of iracleanness and fornication, and to be joined and do service to them? Ye are dearly bought, saith he ; therefore gloHfy God in your [i Cor, «. 20.] bodies. Christ, that innocent lamb of God, hath bought us [i pei. i, is, from the servitude of the devil, not with corruptible gold^^-J and silver, but with his most precious and dear heait-blood. To what intent? That we should fall again mto" our old uncleanness and abominable living? Nay verily ; but that yre should serve him all the days of our life in holiness andiBs..3'i.m'\ righteousness, that we should glorify him in our bodies, Luke 1. 174, by purity and cleanness of life. He declareth also, that our qich. 6. is.j bodies are the members of Christ: how unseemly a thing is it then to cease to be incorporate or embodied'' and made one' with Christ, and. through whoredom to be enjoined'' and made all one with a whore" ? What greater dishonour or injury can we do to Christ, than to take away from him the members of his body, and to join them to whores, devils, and wicked spirits? And what more dishonour can we do ' not to the flesh] to Ihe flesh, not ' and discotinsel] omitted A.B. or A.B. discoTinsel C. • Flee] Fly A.B.C. ■ into] unlo A.B.C. ' before] afore A. >> or embodied] omitted A.B. • a whore] an whore A.B.C. ° and made one] and one A.B.C • a whore] an whore A, B.C. ^ enjoined] joined A.B. ' words] reasons A.B. ' a whore] an whore A.B.C. , Google 114 The Second Fart of the Sermon to ourselves, than through imcleanness to lose so excellent a dignity and freedom, and to become bond-slaves and miser- able captives to the spirits of darkness? Let us therefore consider, first the glory of Christ, thenf our estates, our dignity, and freedom, wherein God hath set us, by giving us his holy spirit; and let us valiantly defend the same against Satan, and all his crafty assaults, that Christ may be honoured, and that we lose not our liberty or freedom'', but still remain in one spirit with him. Moreover, in his epistle to the Ephesians, the blessed Epb, 5. [3,'i,5.] apostle willethusto besopm-eand free from adultery, forni- cation, and al\ uncleanness, that we not once name them among tis, (as it becometh naints,) norJlUhiness, nor foolish ialking,norjesling,whicharenot comely, bid rather giving 1 Cor, s. Lo, cf thanks. For this ye know, saith he, thai no tohore- 10] monger, neither^ unclean person, or covetons pet-son, which is an idolater, hath any inheritance in the kingdom of Christ and of GodK And that we should remember to be holy, pure, and free from aU. uncleanness, the holy apostle calleth us saints, because we are sanctified and made holy by the blood' of Christ, through the Holy Ghost. Now if we be saints, what have we to do with the man- 1 Pel. 1.115, nersof the heathen? St. Peter saith, .^j he lohich called "-I you is holy, even so be ye holy also in your conversation'", Levii. n. HI.] because it is tnritten, Be ye holy, for 1 am holy. Hitherto * '*■ '^^^ have we heard how grievous a sin fornication and whoredom is, and how greatly God doth abhor it throughout the whole scripture : how can it any otherwise be than a sin of most abomination, seemg it may not once" be named among the Christians, much less it may in any point be committed. And surely, if we would weigh the greatness of this sin, and consider it m the right kind, we siiould find the sin of whoredom to be that most filthy lake, foul puddle, and stinking sink, whereunto" all kinds of sins and evils flow, where also they have their resting-place and abiding. For hath not the adulterer a pride in his whoredom? [Pr.v, 3, H,] As the wise man saith. They are glad when they have done evil, and rejoice in thmgs that are stark naught. Is not the adulterer also idle, and delighteth in no godly exercise, ' then] and then A.B.C. 8 our estate] our stale A.B. > or freedom] omitted A.B. _ _ _ i neither] either A.B.C. A.B.C. ' ' and of God] and God A.B.C. ^ whereunto] whereiiilo A.B ' by the blood] in the blood A.B.C. >y Google against Adultery. 115 but only in that his most filthy and beastly pleasure? Is not his mind plucked^ and utterly drawn away from all virtuous studies and fruitful labours, and only given to carnal and fleshly imagination''? DolJi not the whoremon- ger give his mind to gluttony, that he may be the more apt to serve his lusts and carnal pleasures ? Doth not the adulterer give his mind to covetousness, and to polling and pilling of other, that he may be the more able to main- tain Ins harlots and whores, and to continue in his filthy and unlawful love ? Swelleth he not also with envyagainst other, fearing that his prey should be allured and taken away from mm ? Again, is he not ireful, and replenished with wrath and displeasure, even against his best beloved, if at anytime his beastly and devilish request be letted? What sin or kind of sin is it, that is not joined with forni- cation and whoredom ? It is a monster of many heads ; it receiveth all kinds of vices, and refuseth all kinds of vir- tues. If one several sin bringeth damnation, what is to be thought of that sin which is accompanied with all evils, and hath waitii^ on it whatsover is liateful to God, damnable to man, and pleasant to Satan ? Great is the damnation that hangeth over the heads of fornicators and adulterers. What shall I speak of other incommodities, which issue and flow out of this stinking puddle of whoredom? Is not that treasure, which before all other is most regarded of honest persons, the good fame and name of man and woman, lost throi^h whoredom ? What patrimony or livelihood', what substance, what goods, what riches, doth whoredom shortly consume and bring to nought? What valiantness and strength is many times made weak, and destroyed with whoredom? What wit is so fine, that is not besotted' and defaced through whoredom ? What beauty (although it were never so exceUenl) is not disfigured" through whoredom? Is not whoredom an enemy to the pleasant flower of youth, and bringeth- it not gray hairs and old age before the time ? What gift of na- ture (although it were never so precious) is not corrupted with whoredom? Come not many foul and most loathsome diseases" of whoredom ? From whence come so many bas- tards and misbegotten children, to the high displeasure of God, and dishonour of holy wedlock, but of whoredom? p plucked] abslract A.B. pluckl ' besotted] doted A.B.C. CD. " disfigured] obscured A.B. ? and fleshly] timitted A.B. ■ many fou! and most ioailisome ' imagination] imaginations A.B. diseases] the French poctis with ■ or livelihood] omitled A.B. other divers diseases A.B.C. , Google The Second Pari of the Sermon How many consume aU their substance and goods, and at the last fall into such extreme poverty, that afterward they steal, and so are hanged through whoredom? What con- tention and manslaughter cometh of whoredom? How many maidens be defloured, how many wives corrupted, how many widows defiled through whoredom? How much is the public and common wealJ" impoverished and troubled through whoredom ? How much is God's word contemned and depraved thror^h whoredom* and whoremongers ? Of this vice cometh a great part of the divorces, which now- adays be so commonly accustomed and used by men's pri- vate authority, to the great displeasure of God, and the breach of the most holy knot and bond of matrimony. For when this most detestable sin is once crept into the breast of tlie adulterer, so that he is entangled with unlaw- ful and unchaste love, straightway his true and lawful wife is despised, her presence is abhorred, her company stinkeih and is loathsome, whatsoever she doth is dispraised : there is no quietness in the house so long as she is in sight ; therefore, to make short work*, she must away'", for her husband can brook her no longer. Thus through whore- dom is the honest and harmless' wife put away, and an harlot received in her stead : and m lilie sort, it happeneth many times in the wife towards her husband. 0 abomina- tion ! Christ otrr saviour, very God and man, coming to restore the law of his heavenly father unto the right sense, understandmg, and meaning, among other things, reformed the abuse of this law of God. For whereas the Jews used a long sufi'erance*', by custom, to put away their wives at their pleasure, for every cause, Christ correcting that evil custom did teach, that if any man put away Ms wife, and ■marrieth another, for any cause, except only for adultery, (which then was death by the law,) he was an adulterer, and forced also his wife, so divorced, to commit adultery, if she were joined to any other man, and the man also, so joined'' with her, to commit adultery. In what case then are these'' adulterers, which for the love of an whore put away their true and lawful wife, against all law, right, reasons, and conscience? 0 how damn- !al] weal A.B. ' harmless] innocent A.B. » through whoredom] by whore- " a long sufferance] of a long suf- }m A.B.C. ferance A.B.C. ' work] tale A.B.C. • so joined] joined B. '' she must away] must she away ' these] those A.B.C. .B. s right, reason] right reason B. >y Google against Adultery. 117 able"* is the estate^ wherein they stand ! Swift destruction shall fall on them, if they repent not, and amend not : for God will not'' suffer holy wedlock thus to be dishonoured, hated, and despised. He wiO once punish this fleshly' and licentious manner of hving, and cause that this"" holy ordi- nance shall be had in reverence and honour. For surely wedlock, as the apostle saiih, is honourable among all »ne«,Heii. i3. [ij and the bed undefiled: but whoremongers andforiiicators God will judge, that is to say, punish and condemn. But to what purpose is this labour taken to describe and set forth the greatness of the sin of whoredom, and the discom- modities" that issue and flow out of it, seeing that breath and tongue shall sooner fail any man, than he shall or may be able to set it out according to the abomination and hein- ousness thereof? Notwithstanding this is spoken to the intent that al! men should flee whoredom, and live in the fear of God. God grant that it may not be spoken in The Third Pari" of the Sermon against Adultery, IN the second part? of this sermon against adultery that was last read, you have learned how earnestly the scripture warneth us to avoid the sin of adultery, and to embrace cleanness of life ; and that through adultery we fell into all kinds of sim, and are made bond-slaves to the devil ; through cleanness of life we are made members of Christ ; and finalJy, how far adultery bringeth a man from all goodness, and driveth him headlong into all vices, mis- chief, and misery. Now will I declare unto yoti in order, with what grievous punishments God in times past plagued adultery, and bow certain worldly princes also did punish it, that ye may perceive that whoredom and fornication be sins no less detestable in the sight of God, to all^ good men, than I have hitherto uttered. In the first book of Moses we read, that when mankind began to be multiplied Gen. c. upon the earth, the men and women gave their minds so greatly to Jleshly delight' and filthy pleasure, that they ^O how damnable] 0 damnable "The third part] The homily ia A.B.O. not divided in A. ' Ihe estate] the state A.B.C. ' In the second pan— and misery] * will not] will not ever A.B.C. omitted A. ' aeshly] carnal A.B. 'sin] sins B.C. ■» this] his A.C. ' to all] and of all A.B.C, ■discommodities] incommoditiea "fleshly delieliE] carnal delecta- A.B.C. . tionA.B. 11 >y Google 118 The Third Part of the Ser?non hied without all fear of God. God, seeing this their beastly dud ibominable living, and perceiving that they amended not, but rather increased daily more and more in then smful and unclean manners, repented that ever he' liad made man and, to show how greatly he abhorreth" adultery, whoredom, fornication, and all nncleanness, he made all the fountains of the deep earth to burst out, and the shuces of heaven to be opened, so that the rain came down upon the earth by tlie space of forty days and forty nights, and by this means destroyed the whole world, and all mankind, eight persons only excepted; that is to say, [;iPei.a.6.] Noe, the preacher of righteousness, as St. Peter calleth him, and his wife, his three sons and their wives. 0 what a grievous plague did God cast here upon all living crea- tures for the sui of whoredom I For the which God took vengeance, not only of man, but of all beasts', fowls, and all Sen. 4. rs.] Uviug creatures. Manslaughter was committed before ; yet was not the world destroyed for that : bitt for whoredom all the world (few only except) was overflowed with waters, and so perished. An example worthy to be remembered, that ye may learn to fear God, We read again, that for the filthy sin of uncleanness, Sodom and Gomorrhe, and the other cities nigh unto them, Gen. IS. [2i.] were destroyed hy^ fire and brimstone from heaven, so that there was neither man, woman, child, nor beast, nor yet any thing that grew upon the earth there, left undestroyed. Whose heart trembleth not at the hearing of this history ? Who is so drowned in whoredom and micleanness, that will not now for ever after leave this abominable living, seeing that God so grievously pimisheth uncleanness, to rain fire and brimstone from heaven, to destroy whole cities, to kill man, woman, and child, and all other hving creatures there abiding, to consiune with fire all that ever grew? What can be more manifest tokens of God's wrath and vengeance against uncleaimess and impurity of Hfe ? Mark this his- tory, good people, and fear the vengeance of God. Do you uen. li, Lir.] not* read also, that God did smite Pharao and his house toith great plagues, because that he ungodly desired Sara, Gen.ao. [4] thc Wife of Abraham? Likewise read we of Abimelech, king of Gerar, although he touched* her not by carnal knowledge. These plagues and pvmishments did God cast upon*" filthy and unclean persons, before the law was given, ' that ever he] that he ever A.B. f by] wilh A.O. wych B. " abhorreth] abhorred A.B.C. ' Do you not] Do we not A.B.C, » but of all beasts] but also of ' touched] louche B, beasts A.B.C. ' cast upon] cast on upon D. , Google against JIdultery. 119 (the law of nature only reigning in the hearts of men,) to declare how great love he had to matrimony and wedlock"; and again, how much he abhorred adidtery, fornication, and all uncleanness. And when the law that forbad whore- dom was given by Moses to the Jews, did not God com- mand that the breakers'^ thereof should be ptit to death ? The words of the law be these : Whoso committeth adultery Lev, m, [lo. with any man's toife, shall die the death, both the man and the woman, because he hath broken wedlock with his neigh- bour's wife. In the law also it was commanded that a[i>eui. 21,23. damoselanda man taken together in xohoredom, should be both stoned to death. In another place we also read, that God commanded Moses to take all the head rulers and princes of the people, and to hang them upon gibbets o^en-Numb.as, n ly, thai every man might see them, because they either com- mitted, or did not punish whoredom. Again, did not God send such a plague among the people for fornication and [Numb. 25, ■ uncleanness, that they died in one day three and twenty [i Cm. 10. s. thousand ? I pass over, for lack of time, many other his- tories of the holy Bible, which declare the grievous ven- geance and heavy displeasure of God against whoremon- gers and adulterers. Certes, this extreme punishment ap- pointed of God sheweth evidently how greatly God hateth whoredom. And let us not doubt, but that God at this present abhorreth all manner of uncleanness, no less than he did in the old law, and wiU undoubtedly punish it, both in this world and in the world to come. For he is a GodPs. 5. [4.] that can abide no wickedness; therefore ought it to be eschewed of all that tender the gloiy of God, and the sal- vation^ of their own souls. St. Paul saith, ^11 these things are written for our ex- 1 cor. 10. li ample, and to teach us the fear of God, and the obedience to his holy law. For if God spared not the nn/wrn/CRom.'i-^i branches, neither will he spare tts that be but grafts, if we commit like offence. If God destroyed many thousands of i)eop!e, many cities, yea, the whole world, for whoredom ; et us not flatter ourselves, and think we shall escape free and without punishment. For he hath promised in his holy law, to send most grievous plagues upon them that trans- gcess or break^ his holy commandments. Thus have we heard how God punisheth the sin of aditltery : let us now hear certain laws, which the civil magistrates devised in their countries^ for the punishment thereof, that we may " and wedlock] omitted A.B. ' breakers] transgressors A.B « salvation] salvations A.B. , Google 120 The Third Part of the Sermon learn how uncleanness hath ever been detested in all well- ordered cities and commonwealths, and among all honest Laws devisf ii pevsons. The law among the Lepreans was this, that for ihe punish- -lyjien any were taken in adultery, they were bormd and mmo '*'">™- (,f^^J.^g^ three days through the city, and afterward, as long as they lived, were they despised, and with shame and confusion counted'' as persons void' of all honesty. Among the Locrensians'', the adulterers had' both their eyes thrust out. The Romans in times past punished whoredom, sometime by fire, sometime by sword. If any man" among the Egyptians had been taken in adultery, the law was, that he should openly, in the presence of all the people, be scourged naked with whips, unto the number of a thou- sand stripes ; the woman that was taken with him had her nose cut off, whereby she was known ever after to be a whore", and therefore to be abhorred of all men. Among the Arabians, they that were taken in adultery had their heads stricken" from their bodies. The Athenians pu- nished whoredom by death in like manner. So likewise did the barbarous TartariansP. Among the Turks even at this day, they that are taken in adultery, both man and woman, are stoned straightway' to death, without mercy. Thus we see' what godly acts were devised, in times past, of the high powers, for the putting away of whoredom, and for the maintaining of holy matrimony or wedlock', and pure convereation i and the authors of these acte were no Christians, but the heathen* ; yet were they so inflamed with the love of honesty and pureness of hfe, that for the maintenance and conservation or beeping up" of that, they made godly statutes, suffering neither fornication nor adul- tery* to reign in their realms tmpunished. Christ said to Hirn. 12. [41.] the people. The Ninevites shall rise at the judgment with this nation, (meaning the unfeithful Jews,) and shall con- demn them: for thty repented at the preaching of Jonas: but behold, saith he, a greater than Jonas is here, (meaning hunself,} and yet they repent not. Shall not, think you, likewise the Locrensians'', Arabians, Athenians, with such other, rise up in the judgment* and condemn us, forasmuch '' coanled] reputed A.B. • Thus we see] Thus see we A. ' void] desolate A.B. B,C, >■ Locrensians] Locreusians A.B, 1 had] hath B. have CD. ■" If any man] If a man A.B.C. " a whore] an whore A.B.C. " or keeping up] omitled A.B. " stricken] strykes B. ■ nor adultery] or adultery D. f barharous Tartarians] Barha- 7 Locrensians] Locreusians A.B. rons, Tartarians B. > in the judgment] at the judgment ' straightway] straightways A.B.C. A.B.C, , Google against Adultery. 181 as they ceased from the whoredom' at the commandment of man ; and we have the law and manifest precepts and commandments'" of God, and yet forsake we not our filthy conversation ? Truly, truly, it shall be easier at the day of judgment to these heathen than to us, except we repent and amend. For though" death of body seemeth to us a grievous punishment in this world for whoredom; yet is that pEiin nothing in comparison of the grievous torments which adulterers'*, fornicators, and all unclean persons shall suifer after this life : for all such shall be excluded and shut out of the kingdom of heaven, as St. Paul" saith, fieicons.ta.'O-.i not deceived; far neither whoremongers, nor ''^orshippers^,^^^^^^^'^ of images, nor adulterers, nor effeminate persons f nor sodomites, nor tftieves, nor covetous persons,nor drunkards, nor cursed speakers, nor pillers, shall inherit the kingdom of God. And St. John in his Revelation saith, Zftn^cRev.ai.a: whoremongers shall have their part with murderers, sor- cerers, enchanters^, liars, idolaters, and such other, in the lake which burneth loith fire and brimstone, which is the second death. The punishment of the body, although it be death, hath an end ; but the punishment of the soul, which St. John calleth the second death, is everlasting; tliere shall be fire and brimstone, there shall be weeping tmt/Maii. 13. [«,] gnashing of teeth; the worm, that there shall gnaw^ MeMarte.r".: , conscience of the damned, shall never die. 0! whose heart distiUeth not even drops of blood, to heaj and consider these things? If we tremble and shake at the hearing and naming of these pains, 0 what shall they do that shall feel them, that shall suifer them, yea, and ever shall suffer, worlds without end ! God have mercy upon us'. Who is now so drowned in sin, and past all godliness, that he will set more by filthy" and stinking pleasure, which soon pass- eth away, than by the loss of everlasting glory? Again, who will so give himself to the lusts of the flesh, that he feareth nothing at all the pain' of hell-fire ? But let us hear how we may eschew the sin of whoredom and adultery, that we may walk in the fear of God, and be free from those most grievous and intolerable torments, which abide ail unclean persons. Now to avoid"" fornication, adultery, Remfldies ' 'J' whereby w 'from the whoredom] from whore- s enchanters] enchaunterers B. dom A.B.C. '' that there shall gnaw] that shall "■andcommandmentslomi'Ha^A.B. there gnaw A.B.C. • though] although A.B.C. ' upon us] on us A. ^ adulterers] adullererers A.B.C. ' by filthy] by a fillhj A.B.C. • St. Paul] Paul B. ' pain] pains A.B.C. ' effeminate persons] sofllings A. ^ Now to avoid] To avoid A.B.C. 11* >y Google 122 The Third Part of the Sermon mica- and all uncleaiiness, let us provide that above all things we ' '^'"' may keep our hearts pure and clean from all evil thoughts and carnal lusts : for if that be once infected and corrupt, we fall headlong into all kind of ungodliness. This shall we easily do, if, when we feel inwardly that Satan our old enemy tempteth us unto whoredom, we by no means con- sent to his crafty suggestions, but valiantly resist and with- stand him by strong faith in the word of God : aUeging" against him always in our heart this commandment of God; Scriptum est, Non mcechaberis: it is written, Thou shalt not commit whoredom. It shall be good also for us ever to live in the fear of God, and to set before oiu- eyes the grievous threatenings of God against all ungodly sinners ; and to consider in our mind how filthy, beastly, and short that pleasure is, whereunto Satan continually stirreth and" moveth us : and again, how the pain appointed for that sin is intolerable and everlasting. Moreover, to use a temper- ance and sobriety in eating and drinking, to eschew un- clean communication, to avoid all filthy company, to flee idleness, to delight in reading the holy scripturesP, to watch in godly prayers and virtuous meditation,^ and at all times to exercise some godly travails, shall help greatly tmto the eschewing of whoredom. And here are all degrees to be monished, whether they be married or unmarried, to love chastity and cleanness of life. For the married are bound by the law of God so purely to love one another, that neither of them seek amy strange love. The man must only cleave to his wife, and the wife again only to her husband : they must so delight one in another's company, that none of them covet any other. And as they are boimd thus to live together in ail godliness and honesty, so likewise it is' their duty vir- tuously to bring up then: children, and provide' that they fall not into Satan's snare, nor into any uncleanness, but that they come pure and honest unto holy wedlock, when time requireth. So hkewise ought aU masters and rulers to provide that no whoredom, nor any point of uncleanness, be used among their servants. And again, they that are single, and feel in themselves that ttiey cannot live without the company of a woman', let them get wives of their own, 7. [9,] and so live godly together : fur it is better to marry than to burn. 1 cieditalion] medilations A. B.C. ' likewise il is] likewise is A.B.C. ■ and provide] and lo provide A. , Google against Adultery. 123 And, to avoid fornication, saith the apostle, let every l^'^«'-''''-i man have his oton wife, and every woman her otvn hus- band. Finally, all such as feel hi themselves a sufficiency and ability, through the working" of God's spirit, to lead a sole and continent life, let them praise God for his gift, and seek all means possible to maintain the same ; as by reading of holy scriptures, by godly meditations, by con- tinual prayers, and such other virtuous exercises. If we all on this wise wUl endeavoiir ourselves to eschew fornica- tion, adultery, and all unciearmess, and lead our lives in all godliness and honesty, serving God with a pure and clean heart, and glorifying him m our bodies by the loadings an innocent and harmless^ hfe, we may be sure to be in the number of those, of whom our saviour Christ speaketh in the gospel on this manner, Blessed are the pure in heart. Matt. s. [ai for they shall see God: to whom alone be all glory, honour, rule, and power, worlds without end. Amen. " working] operation A.B. > and harmless] omitted A.B. " by Ihe leading] by leading A.B.C. , Google A SEEMOK- Contention mid BraioUnir, 1 HIS day, good Christian people, shall be declared unto you, the unprofitableness and shameful imhonesty of con- tention, Strife, and debate; to the mtent that, when you shall see, as it were in a table painted before your eyes, the evil-favouredness and deformity of this most detestable vice, your stomachs may be moved to rise against it, and to detest and abhor that sin, which is so much to be hated, and pernicious'' and hurtfiil to all men. But among all kinds of contention, none is more hurtful than is contention 1. [23] in matters of rehgion. Eschew, saith St. Paul, foolish and unlearned questions, knowing that they breed strife. It a. [24,] becometh not the servant of God to fight, or strive, but to be meek toward all men. This contention and strife was in St. Paul's time among the Corinthians, and is at this time among us Englishmen. For too many there be, which, upon the ale-benches or other places, delight to set forth'^ certaui questions, not so much pertaining to ediiication, as to vain-glory, and shewing forth of their cunning'', and so unsoberly to reason and dispute, that, when neither pEirt* will give place to other, they fall to chiding and contention, and sometime from hot words to further inconvenience. St Paul could not abide to hear among the Corinthians . H.] these words of discord or dissension, / hold of Paul, I of Cephas, and I of Apollo : what would he then say if he heard these words of contention, which be now almost in every man's mouth ? He is a Pharisee, he is a gospeller, he is of the new sort, he is of the old faith, he is a new-broached ' A sermonl An homily A.B. ' shewing forth of their cimniEg] iiaDd pernicious] and so perni- osteniatidn A.B. cious A.B.C. ' part] parly A.B. ° set forth] propound A.B. , Google First Part of the Sermon against Contention. 125 brother, he is a good cathohc father, he is a papist, ho is an heretic. 0 how the church is divided ! 0 how the cities be cut and mangled ! 0 how the coat of Christ, that was without seam, is all to rent and torn ! 0 body mystical of Christ, where is that holy and happy unity, out of the which whosoever is, he is not in Christ ? If one member be pulled from another, where is the body? If the body be drawn from the head, where is the life of the body ? _ We cannot be joined^ to Christ our head, except we be glued with concord and charity one to another. For he that is not of this unityB is not of the church of Christ, which is a congregation or unity together, and not a division. St. Paul saith. That as long as emulation or envying'', con- icm.s.is.i iention, and faetions or sects' lie among us, toe be carnal, and ivalk according to the fleshly man. And St. James saith, Jf ye have^ bitter emulation or envying', and con- James s. [i4, tention in your hearts, glory not of it : for lohereas con- ^-^ tention is, there is unsteadfastness^ and all evil deeds. And why do we not hear St. Paul, which prayeth us, whereas he might command us, saying, I beseech you inicoT.i.ii^.z the name of our Lord Jesus Christ, thai you will speak all one thing, and that there be no dissension among you; bill that you will be one whole body, of one mind, and of one opinion in the truth. If his desire be reasonable and honest, why do we not grant it? If his request be for our profit, why do we refuse it ? And if we list not to hear his petition of prayer, yet let us hear his exhorta- tion, where he saith, I exhort you, that you walk as^ifE^-a.^-^i-n-^.- becometh the vocation, in which'' you be called, ivith all submission and meekness, loith lenity and softness of mind, bearing one another in charity", studying to keep the unity of the Spirit by the bond of peace : for there is one body, one Spirit, one faith, one baptism. There is, saith heP, but one body, of the which he can be no hvely member, that is at variance with the other members. There is one Spirit, which joineth and knitteth all things in one. And how can this one Sphit reign in us, when we among ourselves be divided? There is but one faith; and how can we then say, he is of the old failh, and he is of the new feith? There is but one baptism; and then shall not " or envying] omitted h-B. ' in mhieli] in the wliich A.B.C. ■ or sects] omitted A.B. " in cliarity] by charity ,\.B.C. »Ifyehave].Ifyou have A.B.C. p saith he] he saith A.D.C. >y Google 126 The First Part of the Sermon all they which be baptized be one ? Contention causeth division, wherefore it ought not to be among Christians, whom one faith and baptism jometh in an unity. But if we contemn St. Paul's request and exhortation, yet at the least let us regard his earnest entreatingi, in the which he doth very earnestly charge us, and (as I may so speak) 2.[:i,a,3.]conjure us in this form and manner. If there be any con- solation in Christ, if there be any comfort of love, if you have any fellotvship' of the Spirit, if you have any bowels qfpity and compassion, fulfil my joy, being all like affect- ed, having one charity, being of one mind, of one opinion, that nothing be done by contention, or vain-glory. Who is he, that hath any bowels of pity, that will not be moved with these words so pithy ? Whose heart is so stony, that' the sword of these words, which be more sharp than any two- edged' sword, may not cut and break asunder? Where- , fore, let us endeavour oujselves to fulfil St. Paul's joy here in this place, which shall be at length to our great joy in we should another place. Let us so read the scripture, that by read- 'he «"ip- jjjg thereof we may be made the better livers, rather than the more contentious disputers. If any thing be necessary" to be taught, reasoned, or disputed, let us do it with all meekness, softness, Eind lenity. If any thing shall chance to be spoken uncomely, let one bear another's frailty. He that is faulty, let him rather amend, than defend that which he hath spoken amiss, lest he fell by contention from a foolish error into an obstinate heresy. For it is better to give place meekly, than to win the victory with the breach of charity, which chanceth when* every man will defend his opinion obstinately. If we be the Christian ..11. [29] men)', why do we not follow Christ, which saith*, Learn of me, for 1 am meek and loioly in heart ? A disciple must learn the lesson of his schoolmaster, and a servant must es 3. [13- obey the commandment of his master ; He that is toise and learned, saith St. James, let him shew his goodness by his good conversation, and soberness of his wisdom. For where there is envy and contention, that wisdom cometh not from God, but is worldly wisdom, man's wisdom, and devilish zoisdom. For the wisdom that cometh from above, from the spirit of God, is chaste and pure, corrupted with no evil aifections ; it is quiet, meek, and peaceable, abhor- 1 earnest eiilrealing] obteslaiion " benecessary]isiiecesEarjA.B.C. .B. "when] where A.B. wher C. ' fellowship] communion A.B. r Ihe Chrisliao mea] Christian • Ihal] but that A.B. omitted C. men A.B.C, ' tWiveJgeil] two-banded A. ' which sailh] which sailh he B. , Google against Contention. 137 ring all desire of contention' ; it is tractable, obedient, not grudging to learn, and to give place to them that teach better for their reformation''. For there shail never be an end of striving and contention, if we contend who in con- tention shall be master, and have the overhand; if we shall heap error upon error, if we continue to defend that obstinately, which was spoken unadvisedly. For truth it is, that stiffness in maintaining an opinion breedeth con- tention, brawling, and chiding, which is a vice among all other most pernicious iind pestilent to common peace and quietness. And as it standeth* betwixt two persons and parties, (for no man commonly doth chide with himself,) so it comprehendeth two most detestable vices : the one is pickhig of quarrels, with sharp and contentious words : the other standeth in froward answering, and multiplying evil words again. The first is so abominable, that St, Paul saith, Jf any thai is called a brother be a wors/iipper ofi cor. 5, tii] idols, a brawler, a picket^ of quarrels, a thief, or an ex- tortioner, ivith him that is such a man see that ye eat not. Nowhere consider that St, Paul numbereth a scolder, a Againsi quarrel brawler, or a picker of quarrels, Eimong thieves and idola-P''^'''"?' ters; and many times there cometh' less hurt of a thief, than of a railing tongue : for the one taketh away a man's good name ; tlie oQier taketh but his riches, which is of much less value and estimation than is his good name. And a thief hurteth but him from whom he stealeth : but he that hath an evil tongue troubleth all the town where he dwelleth, and sometime the whole country. And a railing tongue is a pestilence so full of contagiousness'', that St. Paul willeth Christian men to forbear the company of such, and neither to eat nor drink with them. And where-icur. 5. [M] as he will not that a Christian woman should forsake her husband, although he be an infidel, or that^ a Christian servant should depart from his master, which is an inlidel and heathen, and so suffer a Christian man to keep com pany with an infidel ; yet he forbiddeth us to eat or drmk with a scolder, or quarrel-picker''. And also in the sixth chapter to the Corinthians, he saith thus. Be not deceivedjiOoi.e.is.iQ.j for neither fornicators, neither worshippers of idols, nei- ther thieves, nor drunkards, nor cursed speakers', shall ' desire of contention] desire and « there Cometh] comelh A.B.C. conlentioH D. ' contagiousness] contagion A.B. * Iheir reformation] the reforma- e or that] nor that A.H.C. tioD D. !■ or quarrel-picker] or a quarrel- ' And as it standeth] And it stand- picker A.B.C. eth D. ' nor cursed speakers] neither ' a picker] or picker A.B. cursed speakers A.B.C. , Google 128 The Second Pari of Ihe Sermon dwellin the kingdom of heaven. It must needs be a gi^eat fault, that doth move and cause the father to disherit his natural son. And how can it otherwise be, but that this cursed spealiing must needs be a most damnable sin, the which doth cause God, our most merciful and loving father, ist (rowarii to deprive us of his most blessed kingdom of heaven? Against ering. ^[^g Other sln, that standeth in requiting taunt for taunt, speaketh Christ himself, saying, / say unto you^. Resist . 5. [33. 44, not evil; but love your enemies, and say well by them that say evil by you, do tvell unto them that do evil unto you\ and pray for them that do hurt and persecute" you; that you may be the children of your father which is in heaven, tvho suffereth his stin to rise both upon good and evil, and sendeth his rain both upon the just" and unjust. To this doctrine of Christ agreeth very well the teaching of St. Paul, that chosen" vessel of God, who ceaseth not to exhort and ■ 12. [14, call upon us, saying. Bless thim that curse you; bless, J say, and curse not; recompense to no man evil for evil; if it be possible {as much as lieth in you) live peaceably toith all men. The Second Part^ of (he Sermon against Conten- tion'^. IT hath been'' declared unto you in this sermon against strife and brawling, what gi^eat inconvenience cometh there- by, specially* of such contention as growefh in matters of religion : and how when as no man will give place to an- other, there is none end of contention and discord; and that tmity, which God requireth of Christians, is utterly thereby neglected and broken; and that this contention standeth chiefly in two points, as in picking of quarrels, and making oP froward answers. Now ye" shall hear St, Paul's !, [19, words, saying. Dearly beloved, avenge not yourselves, but 2 35 J rather give place unto ivrath; for it is ivritten, Vengeance is mine, and I will" revenge, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink. !> saying.Isayiinloyou] IsayunW ? against conlention] of conlen- you, saith our saviour Christ A.B.C. lion B. > unto you] to you A.B. ' It hath been — saying] omitted A. "■ persecute] pursue A.B, • specially] and specially B. " upon the just] to the just A.B.C. ' making of] making B. «" chosen] elect A.B. n ye] you B. p The second part] The homily is ' and I will] I will A.B.C. iiol dixided in A. , Google against Contention. 129 Be not overcome with evil, but overcome evil with goodness. All these be the words of. St. Paul. Biit they that be fullJ of stomach, and set so much by themselves, that they may not abide so much as one evil word to be spoken of them, peradventure wHl say, If I be reviled*, shall I stand stilI,*Jio hire a goose, or a fool, with my finger hi my mouth? Shall I be such an idiot and dizard, to sufler every man to speak upon me what they list, to rail what they list, to- spew out all their venom against me at their pleasures ? Is it not con- venient, that he that speaketh evil should be answered ac- cordingly ? If I shall use this lenity and softness, I shall both increase mine enemies frowardness, and provoke other to do lilte. Such reasons make they, that can sufler no- thing, for the defence of their impatience. And yet, if, by An e froward answering to a froward person, there were hope to remedy his frowardness, he should less oifend that so should answer", doing the same not of ire or malice, but only of that intent, that he that is so froward or malicious may be reformed. Btit -he that cannot amend another man's fault, or cannot amend it witliout his own fault, better it were that one should perish than two. Then if he^ cannot quiet him with gentle words, at the least let him not follow him in wicked and uncharitable words. If he can pacify him with sufl'ering, let him suffer ; and if not, it is better to suffer evil than to do evil, to say well than to say evil. For to speak well against evil, cometh of the spirit of God : but to render evil for evil, cometh of the contrary spirit. And he that cannot temper nor nile" his own anger^ is but weak and feeble, and rather more like a woman or a child, than a strong man. For the true strength and manliness is to overcome wrath, and to despise injuries' and other men's foohshness. And, besides this, he that shall despise the wrong done unto him by his enemy, every man shall per- ceive that it was spoken or done without cause : whereas cohtrarily*; he that doth fume and chafe at it shall help the cause of his adversary, giving suspicion that the thing is true. And in sos going about to revenge evil, we shew ourselves to be evil ; and while we will punish and revenge another man's folly, we double and augment our own folly. But many pretences find they that be wilful to colour their impatience. Mine enemy, say they, is not worthy to have J full] so fall A.B,C. ' nor rule] ne rule A.B.C. I reviled] evil reviled A.B.C. ^ anger] ire A.B. ■that soshould answer] thai should 'injuries] injury A.B.C. so answer A.B.C. ' conLrarily] coulrary A.B.C. ■> if he) if it B. « And in soj And so in A,B. >y Google 130 The Second Fart of the Sermon gentle words or deeds, being so full of malice or froward- ness. The less he \s worthy, the more art thou therefore^ allowed of God, and the more' art thou commended of Christ, for whose sake thou shouldest render good for evil, because he hath commanded thee, Emd also deserved that thoa shouldest so do. Thy neighbour'' hath peradventure with a word oifended thee : call thou to thy remembrance with how many words and deeds, how grievously thou hast oifended thy Lord God. What was man, when Christ died for him? Was he not his enemy, and unworthy to have his favoiu- and mercy ? Even so, with what gentleness and pa- tience doth he forbear, and tolerate, and suffer' thee, al- though he is daOy oifended by thee ? Forgive therefore a light trespass to thy neighbour, that Christ may forgive thee many thousands of trespasses, which art every day an of- fender. For if thou forgive thy brother, being to thee a trespasser, then hast thou a siu-e sign and token that God will forgive thee, to whom all men be debtors and trespass- ers™. How wouldest thou have God merciful to thee, if thou wilt be cruel unto thy brother ? Canst thou not find in thine heart to do that towards" another, that is thy fellow, which God hath done to thee, that art but his servant? Ought not one sinner to forgive another, seeing that Christ, which was no sinner, did pray to his father for them, that ii.3. [33.] without mercy and despitefuUy put him to death? Who, when he was reviled, he did not use reviling words again; and when he suffered wrongfully, he did not threaten, but gave all vengeance to the judgment of his father, which judgeth rightfully. And what crackest thou of thy head, if thou labour not to be in the body ? Thou canst be" no member of Christ, if thou follow not the steps of Christ ; 53. iT,j who (as the prophet saith) was led to death like a lamb, not opening his mouth to reviling, but opening his mouth to [s33.[34.] praying for them that cnicified him, S3.y\ng, Father, forgive them, for they cannot tell what they do. The which ex- ,r, [60.] ample, anon alter Christ, St. Stephen did follow, and after or, 4. [12, St. Paul : we be evil spoken of, saith he, and we speaks well: ' we suffer persecution, and take it patiently: men curse us. n therefore] omiiied A.B. " And whal crackest thou of tiiy ' and the more] the more A.B.C. head, if thou labour not to be in the "i Thy neighbour] Thine neigh- body^ Thou canst be] And what bottr A.B. crackest thou of Ihy head? If thou ' and suffer] omilled A.T3. labour not to be in the body, thou " and tiespassera] or trespassers canst l>e A.B. A.B.C. P we speak] speak B.C. " towards] toward A. , Google against Contention. 131 and we gently intreat. Thus St. Paul taught that he did, and he did that he taught. Bless i/o«, saith he, Mem Ma^iRom. persecute you: bless you, and curse not. Is iti a great thing to speak well to thine adversary, to "whom Christ doth command thee to do well ? David, when Semei did call him all to nought, did not chide again, but said patiently. Suffer him to speak evil, if perchance the Lord will have [2 San mercy on me. Histories be full of examples of Jheathen**^ men, that took very meekly both opprobrious and reproach- ful' words, and injurious or wrongful* deeds. And shall those heathen" excel in patience us that profess Christ, the teacher and example of all patience ? Lysander, when one did rage against him, in reviling of him, he was' nothing moved, but said. Go to, go to, speak against me as much and as oft as thou wilt, and leave out nothing, if perchance by this .means thou mayest discharge thee of those naughty things, with the which it scemeth that thou art full laden. Many men speak evil of all men, because they can speak well of no man. After this sort, this wise man avoideth' from him the reproachful^ words spoken unto him, imput- ing and laying them to the natural sickness of his adversary. Pericles, when a certain scolder or railing* fellow did revile him, he answered not a word again, but went into a gallery; iind after, towards' night, when he went home, this scolder followed him, raging stUI more and more, because he saw the other to set nothing by him: and after that he came to his gate, (being dark night,) Pericles commanded one of his servants to light a torch, and to bring the scolder homo to his own house. He did not only with c[uietness suffer this brawler patiently, but also recompensed an evil turn with a good turn, and that to his enemy. Is it not'' a shame for us that profess Christ, to be worse than heathen people, in a thing chiefly pertaining to Christ's religion? Shall philo- sophy persuade them more than God's word shall persuade us ? Shall natural reason prevail more with them, than reli- gion shall with us''? Shall man's wisdom lead them to those tilings'", whereunto the heavenly doctrine cannot lead us ? What blindness, wilfulness, or rather madness is this! Pe- ricles, being provoked to anger with many villainous" words, 1 1s it) II is A. I or railing] or a railing A.C. ' thine adversary] thy adversaryA. ' towards] toward A.B.C. ■ atid reproachful] omitted A.B. t Is it not] It is B. ' or wrongful] amilled A.B. c shall with lis] shall do with i: " heathen] heathen men A.B. A.B.C. ' avoidelh] avoided A.B.C. f reproachful] iajurious A.B. , Google 132 The Second Part of the Sermon answered not a word. But we, stirred but with one*" little word, what foul, work do we makes.' How do we fume, rage, stamp, and stare hke mad men ! Many men of every trifle will make a great matter, and of the spark of a Uttle word wiil kindle a great fire, taking all things in the worst Seasonato part. But how much better is it, and more like to the ex- iimcrflT-pick-" ^'^P^® and doctrins of Christ, to make rather of a great ing. faxilt'' in our neighbour a small fault, reasoning with our- selves after this sort; He spake. these words; but it was in a sudden heat ; or the drink spake them, and not he ; or he spake them at the motion of some other ; or he spake them being ignorant of the truth ; he spake them not against me, but against him whom he thought me to be. But as touch- ing evil speaking, he that is ready to speak evil against other men, first let him examine himself, whether he be faultless and clear of the fault which he findeth in another. For it is a shame, when he, that blameth another for any fault, is gi-iilty himself, either in the same fault, or in a greater'. It is a shame for him that is blind to call another man blind ; and it is more shame for him that is whole blind to call him blinkardj that is but purblind : for this is to see a straw in another man's eye, when a man hath a block in his own eye. Then let him consider, that he that useth to speak evil shall commonly be. evil spoken of again. And he tliat speaketh what he will for his .pleasiu"e, shall be compelled to hear what he would not'' to his displeasure. Moreover, aaii. 12, C3Q.J let him Te.ra.emb&riihaX !i&.ym^,that we shall give aii account for every idle word. How much more then shall we make reckoning' for our sharp, bitter, brawling", and chiding words, which provoke our brother to be angry, and so to iflasonBio the breach of his charity? And as touching evil answer- rawa^ an-""" '"?"' although we be never so much provoked by other werinj. men's evil ■ speaking, yet we shall not follow their froward- ness by evil answering, if we consider that anger is a kind of madness, and that he which is angry is, as it were, for the time in a phrensy. Wherefore let him beware, lest in his fury he speak any thing, whereof afterward he may have just cause to be sorry. And he that will defend that anger is not fury", but that he hath reason even when he is ' but with one] wilh one B. ^ whal he would not] that he would 'what foul work do we make] not A. B.C. what tragedies do we move A.B. ii of a gieal fanll] a great fault B. ' crin a greater] either in a greater A.B.C. > blinkard] winkard B. , Google against Contention, 133 most angry ; then let him reason thus with himself when he is angryp : Now I am so moved and chafed, that witliin a little while after I shall Ije otherwise minded : wherefore then should I now speak any thmg in mine anger, which hereafter, when I would faincst, cannot be changed? Wherefore shall I do any thing, now being, as it were, out of my wit, for the which, when I shall come to myself again, I shall be very sad? Why doth not reason, why doth not godliness, yea, why doth not Christ obtain that thing' now of me, which hereafter time shall obtain of me ? If a man be called an adulterer, usurer, dntnkard, or by any other shameful'' name, let him consider earnestly whe- ther he be so called truly or falsely : if truly, let him amend his fault, that his adversary may not after worthily charge him with such offences : if these things be laid agamst him falsely, yet let him consider whether he hath given any oc- casion to be snispected of such things; and so he may both cut off that suspicion, whereof this slander did arise, and in other things shall hve more warily. And thus using our- selves, we may take no hurt, but rather much good, by the rebukes and sianders of our enemy. For the reproach of an enemy may be to mimy men a quicker spur to the amendment of their life, than the gentle monition of a friend. Philippus, the king of Macedony', when he was evil spoken of by the chief rulers of the city of Athens, he did thank them heartily, because by them he was made better, both in his words and deeds : for I study, saith he^, both by my sayings and doings to prove them liars". The Third ParP of the Sermon against Con- tention^, y E heard, in the last lesson^ of the sermon against strife and brawling, how we may answer them which maintain their froward sayings in contention, and that will revenge with words such evil as other men do them" ; and finally how we may according to God's wOl order omselves, and what to consider towards them when we are provoked to p he is angry] his is angry A. ■ The Itird pari] The koiaily is 1 that thing] the thing B. not divi ' ' ' ' ■ shameful] contumelious A.B. r against contention] ofconlention • Macedony] Macedones A. B. ' saith he] said he A.B.C, ■ Ye heard, in the last lesson— ' liars] lies A. and enemy] omilled A. • do them] do to them B.C. >y Google 134 Tht Third Part of the Sermon contention and strife'' with railing words. Now to proceed ill the same matter, you shall know the right way how to disprove and overcome your adversary and enemy. This is the best way to improve" a man's adversary, so to live, that all which sliall know his honesty may bear witness that he is slandered imworthily. If the fault, whereof he is slandered, be such, that, for the defence of his honesty, he must needs make answer, let him'^ answer quietly and softly on this fashion, that those faults be laid against him falsely. Prov. 15, [1,] For it is truth that the wise man saith, ./? soft answer as- svageth anger, and a hard and sharp ansioer doth sHr up isara .25, [lo-rcfg-e and fury. The sharp answer of Nabal provoked^ 3^-^ David to cruel vengeance: but the gentle words of Abigail quenched the fire again, that was all in a flame. And a special remedy against malicious tongues, is to arm our- selves with patience, meekness, and silence, lest with multi- plying words with the enemy we be made as evil as he. An objection. But they that cannot bear one evil word, peradventure, for their own excuse^, wdl allege that which is written. He that Pfov. 2G, [j. j despiseth his good name is cruel. Also we read, Jinswer a fool according to his foolishness. And our Lord Jesus did hold his peace at certain evil sayings : but to some he an- [Johns.48,] swered diligently. He heard men call him a Samaritan, a tMMt! ii! is!] ctf^enter's son, a wine drinker; and he held his peace : iMMt-iias.] but when he heard them say, Thou hast the devils within flBBivCT. ff^gg^ ijg answered to that earnestly. Truth it is indeed, [Prov, S6, 5,] that there is a time, when it is convenient to answer a fool according to his foolishness, lest he should seem in his own conceit to be wise. And sometime it is not profitable to [ProT, 36, 4.] answer a fool according to his foolishness, lest the toise man be made like to the fool. When our infamy, or the re- proach that is done unto us'', is jomed with the peril of many, then it is necessary in answering to be quick and ready. For we read, that many holy men of good zeal' have sharply and fiercely both spoken and answered tyrants and evil men: which sharp words came'' not of anger, ran- cour, or malice, or deshe' of vengeance, but of a fervent desire to bring them to the true knowledge of God, and from ungodly Uving, by an earnest and sharp rebuke"" and chiding. In this zeal, St. John Baptist called the Pharisees >> and strife] omitled B. h oi" Ihe reproach tlial is done iitilo • improve] refei A.B. us] amilled A.B. ' lei bini] jel let him A. B.C. ' zeal] zeals A, B.C. ' pravoked] did provoke A. B.C. t came] proceeded A.B, n A.B. ' desire] appeiite A._ 5 the devil] a devil A.C. ■» rebuke] objui^atioi >y Google against Contention. 133 , adders' brood: and St, Paul called the Galatians fools; and Man, 3. [7.] the men of Crete he called liars, evil beasts, and sli'ggish^l^^\^\^f^^ bellies; and the false apostles he called dogs, and cra/lv¥M\.3.ii.i workmen. And this zeal' is godly, and to be allowed, as it is plainly proved by the example of Christ, who although he were the fountain and spring of all meekness, gentleness, and softness, yet he calleth' the obstinate scribes and Phari- sees, blind guides, fools, painted graves, hypocrites, .ser-™*"- **■ C'^i penis, adders' brood, a corrupt and viicked generation.^'^'^ Also he rebuketh Peter eagerly,saying, Go behind me, Satan. Man. is. i^ ] Likewise St. Paul reproveth Eiymas, saying, 0 thou full of^cu i3. [lo, all craft and guile, enemi/ to all Justice, tAou ceases t not lo"-^ destroy the right ways of God: and noio, lo, the hand of the Lord is upon thee, and thou shall be blind, and not see for a time. And St. PeterP reprehendeth Ananias very sharply, saying, Ananias, how is it that Satan hath filed f^"^^'^- i^-l thy heart, that thou shotildest lie unto the Holy Ghost? This zeal hath been so fervent in many good men, that it hath stirred them not only to speak bitter and eager words, but also to do things, which might seem to some to be cruel ; but indeed they be very just, charitable, and godly, because they were not done of ire, malice, or contentious mind, but of a fervent mind, to the glory of God, and the correction of sin, executed by men called to that office. For John n. [is.] in this zeal om- Lord Jesus Christ did drive with a whip the buyers and sellers out of the temple. In this zeal Mo-eioci.32.[19.d ses brake the two tables, which he had received at God's hand, when he saw the Israelites dancing about the calfi, and caused to be killed twenty-four' thousand of his own people. In this zeal Phinees, the son of Eleazar, did thrust Num. m. [s] through with his sword Zimbri and Cozbi, whom he found j.^pj^'^^oi together joined in the act of imcleanness'. Wherefore now w bo followed to return again to contentious words, and specially in niat-"^"^^^^ ters of religion and God's word, (which would be used with called w oace, all modesty, soberness, and charity',) the words of St. James""* ■" '""'■ ought to be well marked and borne in memory, where he [j^™ 3. le.] saith, that of contention riseth allevil. And the wise kingP^v.ao. [3,] Solomon saith. Honour is due to a man that keepeth him- self from contention; and all that mingle themselves there- with befools. And because this vice is so much hurtful to the society of a commonwcallh, in all well-ordered cities, ■ And this zeal] And his zeal D. ' twenty-four] xxiii. A. Iwenty and ' yel he eaileth] yea, he calleth B. three B. ixiiii. C. yel he called D. ' uncleanness] lechery A.B.C. p And Si. Peter] Also Si. Peter A. ' charilj'] cha.'iliiy D. ithecalfjacalf A.B.C. >y Google 136 Third Part of the Sermon against Contention. these common brawlers and scolders be punished ■with a no- table kind of pain, as to be set on the cuckingstool, pillory, or such like. And they be unworthy to live in a common- wealth, the which do as much as lieth in them, with brawl- ing and scolding, to disturb the quietness and peace of the same. And whereof cometh this contention, strife, and va- 1 Pel. s. [6,] riance, but of pride and vain-glory ? Let us therefore kum- [Mau^i^as,] ^^^ ourselves under the mighty hand of God, which hath promised to rest upon them that behumble and lowin spirit. If we bo good and quiet Christian men, let it appear in our speech and tongues. If we have forsaken the devil, let us use no more devilish tongues. He that hath been a railing scolder, now let him be a sober counsellor. He that hath been a malicious slanderer, now let him be a loving com- forter. He that hath been a. vain railer, now let him be a ghostly teacher. He that hath abused his tongue in cursing, now let him use it in blessing. He that hath abused his tongue in evil speaking, now let him use it in speaking well. All bitterness", anger, railing, and blasphemy, let it be avoided from you. If you may, and if it be^ possible, in no wise be angry. But if you may not be clean void of this passion, then yet so temper and bridle it, that it stir you not to contention and brawling. If you be provoked with evil-speaking, arm yourself with patience, lenity, and silence, either speaking nothing, or else being very soft, meek, and gentle in answering. Overcome thine adversary' with benefits and gentleness; and, above all things, keep peace and unity. Be no peace -breakers, but peace-makers : and then there is no doubt, but that God, the author of comfort and peace, will grant ik peace of conscience, and such concord and agreement, that with one mouth and mind we may glorify God, the father of our Lord Jesus Chiist ; to whom be all glory, now and for ever'. Amen. " All bitferaess] And bitterness B. = now and for ever] now and ever ■ and if it be] and it be A.B.C. A.B.C. ' adversary] adversaries A.B.C. , Google Hereafter shall follow Sermons^ of Fasting, Prayer, Alms-deeds^, of the Nalivily, Passion, Resur- reclion, and Ascension of mir Saviour Christ : of the due Receiving of his blessed Body and Blood, under the form of Bread and Wine: against Idleness, against Gluttony and Drunkenness, against Covetousness, against Envy, Ire, and Malice; with many other mat- ters, as well fruitful as necessary to the edifying of Christian people, and the increase of godly living. Amen''. GOD S^iVE THE KING'K ■mons] homilies A.B. Amen] omiiitd D. - aiiGS-deeds] almose-deeds A.B. ' Ihe king] the queen C. almese-deeds C. , Google , Google SECOND TOME HOMILIES OF SUCH MATTERS AS WERE PROMISED AND EBTITULED 1 THE FORMER FART OF HOMILIES. Set out by the authority of the late Queen's Majesty* and to be read in every Parish Church agreeably. ' of [he ia(e queen's majesly] of the q^ueen's majesty A. , Google , Google ADMONITION MINISTERS ECCLESIASTICAL. x' OR that the Lord doth require of his servant, whom he hath set over his household, to shew both faithfulness and prudence in his office ; it shall be necessary that ye above all other do behave yourselves' most faithfully and dihgently in your so high a function : that is, aptly, plainly, and dis- tinctly to read the sacred scriptuics, diligently to instruct the youth in their catechism, gravely and reverently to minister his most holy sacraments, prudently also to choose out such homiUes as be most meet for the time, and for the more agreeable instruction of the people committed to your charge, with such discretion, that where the homily may appear too long for one reading, to divide the same, to be read part in the forenoon, and part in the afternoon : and where it may so chance some one or other chapter of the Old Testament to fall in order to be read upon the Sundays or holydays, which were better to be changed with some other of the New Testament of more edification, it shall be well done to spend your time to consider well of such chapters before-hand, whereby your prudence and diligence in yom office may appear, so that your people may have cause to glorify God for you, and be the readier to embrace yoior labours, to your better commendation, to the discharge of your consciences, and their own. > yourselves] yourself A. , Google THE TABLE OF HOMILIES ENSULNG. L OF the Right Use of the Church. II. tdgainst Peril of Idolatry. III. For repairing and keeping clean the Church. IV. Of good Works; and first of Fasting. V", Against Gluttony and Drunkenness. VI. tSgainst Excess of apparel. VII. ^a Homily of Prayer. VIII. Of the Place and Time of Prayer. IX. Of Common Prayer and Sacraments. X. ^n Information of I hem which take offence at certain ^Places of Holy Scripture. XI. Of ^Ims-deeds. XII. OftheNativily. XIII. Of the Passion, for Good-Friday. XIV. Of the Resurrection, for Easter-day. XV. Of the worthy Receiving of the Sacrament. XVI. ^n Homily concerning the coming down of the Holy Ghost, for Whitsunday. XVII. t?» Homily for Rogation-ioeek. XVin. Of the State of Matrimony. XIX. jigainst Idleness. XX. Of Repentance, and true Reconciliation unto God. XXI. Ww Homily against Disobedience and wilful Rebel- lion. >y Google ILQ ji' T T V Hoaoob, Google 144 The First Pari of the Homily saith, Who shall be able to build a meet or toorlhy house ^„^forhim? If heaven, and the heaven above all heavens, 3.] cannot contain him, how much less can that which I have .6. builded? And further confesseth. What am I, that I should be able to build ihee an house, O Lord? But yet for this purpose only it is made, that thou mayest regard the. prayer of thy servant, and his humble supplication: much less then be our churches meet dwelling-places to receive the in- comprehensible majesty of God. And indeed the chief and special temples of God, -wherein he hath greatest pleasure, and most dehghfeth to dwell and continue in, are the bodies and minds of true Christians, and the chosen people of God, according to the doctrine of the holy scripture, de- £16, clared in the iirst epistle to the Corinthians : Know ye not, saith St. Paul, that ye be the temple of God, and that the spirit of God dwelleth in you ? Jf any man defle the temple of God, Mm will God destroy. For the temple of -V), God is holy, which ye are''. And agam in the same epistle : Know ye not that your body is the temple of the Holy Ghost dwelling in you, whom ye have given you of God, and thai ye he not your own? For ye are dearly bought. Glorify ye now therefore God in your body and in your spirit, which are God's. And therefore, as our saviom Christ !3, teacheth in the gospel of St John, they that worship God the father in spirit and truth, in what place soever they do it, loorship him aright: for such worshippers doth God the father look for. For Ood is a spirit; and those that wor- ship^ Mm must worship Mm in spirit and truth, saith om: saviour Christ. Yet all this notwithstanding, the material chmch or temple is a place appointed, as well by the usage and continual examples*" expressed in the Old Testament, as in the New, for the people of God to resort together unto, there to hear God's holy word, to call upon his hdly name, lo give him thanks for his innumerable and unspeakable benefits bestowed upon us, and duly and truly to celebrate his holy sacraments; (in the unfeigned doing and accom- plishing of the which standeth that true and right worship- ping of God afore mentioned;) and the same church or temple is by the holy scriptures^, both of the Old Testa- ment and New'', called the house and temple of the Lord, for the peculiar service there done to his majesty by his people, and for the effectuous presence of his heavenly ' ye are] we are A. • that worship] which worship A. ' esamples] cji:ample A. , Google of the, Right Use of the Church. 145 grace, wherewith he, by his said holy word, endueth his people so there assembled. And to the said house or temple of Gk>d, at all times, by common order appointed, are all people that be godly indeed bound with all diligence to re- sort, unless by sickness, or other most urgent causes, they be letted therefro. And all the same so resorting thither ought with all quietness and reverence there to behave themselves, in doing their bounden duty and service to Almighty God, in the congregation of his saints. All which things are evident to be proved by God's holy word, as hereafter shall plainly appear. And first of all, I will declare by the scriptures, that it loiin a. tie.] is called (as it is indeed) the house of God, and temple of the Lord. He that sweareth by the ?emjo/e, saith our sa-Mait,53. [21.3 viour Christ, sweareth by it, and him that dwelleih therein, meEtning God the father ; which he also expresseth plairdy in the gospel of St. John, saying, Bo not make the house o/'johns.ao.j my father- the house of merchandize. And in the book of the Psalms the prophet David saith, I loill enter into thine ps. 5. 1:7.1 house; I will worship in thy holy temple, in thy fear. And it is almost in' infinite places of the scripture, specially in the prophets and book of Psalms, called the house of God,Ejii.a.K [8,0.1 or house"" of the Lord. Sometime it is named the tabernacle of the Lord, and sometime the sanctuary, that is to say, Levit. jii. the holy place or house' of the Lord. And it is hkewise" '^^"■^ called the house of prayer, as Solomon, who builded the 1 Kings e. £43,] temple of the Lord at Jerusalem, doth oft call it the house ^j^^™"-^' of the Lord, in which the Lord's name should be called upon. And Esaias" in the fifty-sixth" chapter, My house}^-^^-^ui shall he called the house of prayer amongst all n«^/ow«. mSII si! [13'] Which text our savioiu- Christ allegeth in the New Testa- Mark u. [ly.j ment, as doth appear in three of the evangelists, and in the t^"''* '^- ^"-^ parable of the Pharisee and the pubhcan, which went to pray : in which parable our saviour Christ saith. They went ^'^^ 's. [lO] up into the temple to pray. And Amia, the holy widow and prophetess, jerwff the Lord in fasting and prayer in ^^"^2. 137.} the temple night and day. And in the story of the Acts it is mentioned, how that Peter and John loent up in#o MeAcies.ii.] temple at the hour of prayer. And St Paul, praying in the temple at Jerusalem, was wrapt in the spiritP, and did seeAcism. [u.i Jesus speaking unto him. And as in all convenient places prayer may be used of the godly privately ; so it is most ' almost in] in almost A. " Esaias] Esay A. " or house) or the house A. " fiAy-sixlh] 50. A. iplace,orhouse]house,orplace.4. Pin Ihe spiril] inspirit A. "> likewise] in like wise A. , Google 14G The First Part of the Homily certain, that the church, or temple, is the due and ap- pointed place for common and public prayer. Now that it is likewise the place of thanksgiving unto the Lord for his innumerable and unspeakable benefits bestowed upon us, appeareth notably at the latter endi of the gospel of St. LuteM. m.-} Luke, and the beginning of the story of the Acts, where it A^cis a, [4b, ■^^ written, that the apostles and disciples, aj^er the ascen- sion of the Lord, contitiued with one accord daily in the temple, always praising and blessing God. And it is like- 1 Cor, 11, [18,] wise declared in the first epistle to the Corinthians that the church is the due place appointed for the tist' of the sacra- ments. It reniaineth now to be declared, that the church, or temple, is the place where the lively word of God (and not man's inventions) ought to be read and taught, and that the people are bound thither with all diligence to resort; and this proof likewise to be made by the scripturesj as here- iiiter shall appear. In the stoi^ of the Acts of the Apostles we read, that Paul and Barnabas preached the word of God in the tem- [am9 13. H- pies of the Jews at SEdamine. And when they came to An- '^■^ tiochia, (hey entered on the sabbath-day ivtothe synagogue, or church, and sat doton; and after the lesson, or reading of the law and the prophets, (he ruler of the temple sent unto them, saying. Ye men and brethren, if any of you have any exhortation to make unto the people, say il. And so Pavl standing up, and making silence with his hand, said, Yemen thatbe Israelites, and ye that fear God, give ear, SrC preaching to them a sermon out of the scriptures, as there at large appeareth. And in the same story of the AdBi;. [],2.] Acts, the seventeenth chapter, is testified, how Paul preach- ed Christ out of the scriptures at Thessaionica, And in the Af«i5. [51.] fifteenth chapter, James the apostle, in that holy council and assembly of his fellow -apostles, saith, Moses of old time^ hath in every city certain that preach him in the synagogues or temples, ivhere he is read every sabbath-day. By these places ye may see the usage of reading the scrip- tures" of the Old Testament among the Jews in their syna- gogues every sabbath-day, and sermons usually made upon the same. How much more then is it convenient that the scriptures of God, and specially the gospel of our savioiu Christ, should be read and expounded to us, that be Chris- tians, in our chiuches specially our saviour Christ and his 1 at Ihe laller end] in the latter ' of old time] in old lime A. end A. " reading the seripmres] reading ' use] reverent Qse A. of the scriptures A. ' &c.] and so forth A. , Google of the Right Use of the Church. 147 apostles aliowing this most godly and necessary usage, and by their examples confirming^ tiie same. It is written in the stories of the gospels in divers places, Man. 4, [23.3 that Jesits went rotind about all Galilee, teaching in '^^'*'LiitB4 ri* i synagogues, and preaching the gospel of the kingdom: inMau. 13. csi-] which places is his great diligence inconlinual preaching ™^'''^-C''^] and teaching of the people most eridently set forth. Luke4. [16,' In Luke ye read, how Jesus, according to his accus-i?] tomed use, cawe into the temple, and how the book of Esaias the prophet was delivered him, how he read a text therein, and made a sermon upon the same. And in the nineteenth is expressed how he taught daily Luiie is. [47o in the temple. And it is thus written in the eighth of John : Jesus came again early in the morning into the temple, and^^^^^ s- [', 2.] all the people came unto him; and he sate down and taught them. And in the eighteenth of John our Sariour testiiieth before Pilate, that he spake openly unto the world, and that jotn is. [20.] he always taught in the synagogue undin theiemple,whi- ther all the Jews resorted, and that secretly he spake no- thing. And in St. Luke: Jesus taught in the temple, andho^ea.iST, all the people came early in the morning unto him, that^^^ they might hear him in the temple. Here ye see as well the diligence of our Saviour in teach- ing the word of God in the temple daily, and specially on the sabbath-days, as also the readiness of the people resort- ing all together, and that early in the morning, into the temple to hear him. The same example of diligence in preaching the word of C*™ 5. 21.] God in the temple, shall ye find in the apostles, and the people resorting unto them, Acts^ the fifth. Where" theCicisS.ia.] apostles, although they had been whipped and scourged the day before, and by the high priest commanded that they should preach no more in the name of Jesus, yet the day following they entered early in the morning into the temple, and did not cease to teach and declare Jesus Christ. And in sundry other places of the story of the Acts ye aou is. 15. u. shall find like diligence, both in the apostles in teaching, and in the people in coming to the temple to hear God's word. And it is testified in the first of Luke, that M>Ae?iLukei.t9,io,] Zachary, the holy priest, and father to John Baptist, did sacrifice within the temple, all the people stood urithoul a long time praying; such was their zeal and fervency at that time. And in the second of Luke appeareth what >y Google 243 The First Part of the Homily great journeys men, ■women, yea and children took, to come to the temple on the feast-day, there to serve the Lord; and specially the example of Joseph, the ble^ed virgin Mary, , mother to .our saviotir Jesus Christ'*, and of our saviour Christ himself, being yet but a child, whose examples are worthy for us to follow. So that if we would compare cm- negligence in resorting to the house of the Lord, there to serve him, with the diligence* of the Jews, in coming daily very early, sometime by great journeys'', to their temple ; and when the- multitude could not be received within the temple, the fervent zeal that they had, declared in standing long without and praying ; we may justly in this compari- son condemn our slothfulness and negligence, yea plain con- tempt, in coming to the Lord's house, standing so near unto us, so seldom, and scarcely at any time^ So far is it from a great many of us to come early in the morning, or give^ attendance without, who disdain to come into the temple : and yet we abhor the , very name of the Jews, ■when we hear it, as of a most wicked and imgodly people. But it is to be feared, that in this point we be far worse than the Jews, and that they shall rise at the day of judg- ment to our condemnation, who, in comparison to them, shew sach slackness and contempt in resorting to the house of the Lord, there to serve him, according as we are of duty most bound. And besides this most horrible dread of God's just judgment in the great day, we shall not inthishfe escape his heavy hand and vengeance, for this contempt of the house of the Lord, and his due service in the same, ac- cording as the Lord himself threateneth in the first chapter of the prophets Aggeus, after this sort: Because you have left my house desert and without company, saith the Lord, and ye have made haste every man to his own house, for this cause are the heavens stayed o»er you, that they should give no dew, and the earth is forbidden, that it should bring forth^ her fruit*; and I have called drought upon the earth, and upon the mountains, and upon corn, and upon wine, and upon oil,and upon all things that the earth bringeth forth, andupon men, and upon beasts, and upon all things that men''s hands labour for. Behold, if we be such worldlings, that we care not for the eternal judgments i> Jesus Chrisi] Christ A, f or give] to give A. ' with the diligecce] lo the dili- e the prophet] his prophet A. genoe A. h should bring forlh] shall bring * by great journeys] great journeys forth A. A. iherfruii] his fruit A. >y Google of the Right Use o/the Church. 149 of God, (which yet of all other are most dreadful and hor- rible,) we shall not escape the punishment of God in this world by drought and famine, and the taking away of all worldly commodities, which we as worldlings seem only to regard and care for. Whereas, on the contrary part, if we would amend this fault or negligence, slothfulness and con- tempt of the house of the Lord, and his due service there, and with diligence resort thither together, to serve the Lord with one accord and consent, in all holiness and righteous- ness before him, we have promises of benefits both hea- venly and worldly. Wheresoever two or three be gathered i,vm. in my name, saiUi our saviour Christ, there am I in the midsi^ of them. And what can be more blessed, than to have our saviour Christ among' us? Or what again can be more unhappy or mischievous, than to drive our saviour Christ from amongst™ us, to leave" a place for hia and our most ancient and mortal enemy, the old dragon and serpent, Satan the devil, in the midst" of us ? In the second of Luke it is written, how that the mother i^^ks of Christ and Joseph, when they had long sought Christ, whom they had lost, and could find him nowhere, that at the last they found him in the temple, sitting in the midst^ of the doctors. So if we lack Jesus Christ, that is to say, the saviour of our souls and bodies, we shall not find him m the market-place, or in the guildhall, much less in the ale- house or tavern, amongst good fellows, (as they call them,) so soon as we shall find him in the temple, the Lord's house, amongst the teachers and preachers of his word, where indeed he is to be found. And as concerning worldly commodities, we have a sure promise of our saviour Christ ; Seek ye first the kingdom of God, and the 7'ighleousnessUm. thereof, a)id all these things shall withal be given unto you. And thus we have in the first part of thb homily declared by God's word, that the temple or church is the house of the Lord, for that the service of the Lord (as teaching and hearing of his holy word, calling upon his holy name, giving iJianks to him for his great and innumerable benefits, and due ministering of his sacraments) is there used. And it is likewise declaredi by the scriptures, how all godly and Christian men and women ought, at times appointed, with diligence to resort unto the house of the Lord, there to » midst] middle A. " midsll middle A, ' among] amongsl A. p midst] middle A. " amongst] among A. ? declared] declared already A. ■ 10 leave] and lo leaye A. , Google 150 Tht Second Part of the Homily serve him and to glorify him, as he is most worthy, and we most bound : to whom be all glory and honour, world with- out end. Amen. The Second Part of' the Homily of the Right Use of the Church', It was declared in the first part of this homily, by God's word, Ihat the temple, or church, is the house of the Lord, for that the service of the Lord (as teaching and hearing of his holy word, calling upon his holy name, giving thanks to him for his great and innumerable benefits, and due minis- tering of the sacraments') is there used. Aud it is like- wise already declared by the scriptures, how all godly and Christian men and women ought, at times appointed, with diligence to resort unto the house of the Lord, there to serve him, and to glorify him, as he is most worthy, and we most boimden. Now it remaineth in this second part of the homily con- cerning the right iise of the temple of God, to be likewise declared by God's word, with what quietness, silence, and reverence, those that resort to the house of the Lord ought ■ there to use and behave themselves. It may teach us sufficiently how well it doth become us Christian men reverently to use the church and holy house of our prayers, by considering in how great reverence and veneration the Jews in the old law had their temple, which appeareth by sundry places, whereof I will note unto you 'i [51.] certain. In the twenty-sixth of Matthew it is laid' to our saviour Christ's charge before a temporal judge, as a matter worthy death, by the two false witnesses, that he had said, he could destroy the temple of God, and in three days build it again; not doubting, but if they might make men to be- lieve tiiat he had said any thing against the honour and majesty of the temple, he should seem to all men most t^'' worthy of death. And in the twenty-first of the Acts, when the Jews found Paul in the temple, they laid hands upon him, crying. Ye men Israelites, help; this is that man who teacheth all tnen every where against the people and the law, and against this place: besides /hat, he hath brought the Gentiles into the temple, and hath profaned this holy >y Google of the Sight Use of the Church. 151 place. Behold how they took it for a hke offence to speak against the temple of God, as to speak against the law of God; and how they judged it convenient, that none but godly persons, and. the true worshippers of God, should enter into the temple of God. And the same fault is laid to Paul's charge by Tertullus, an eloquent man, and by the Jews, in the twenty-fourth of the Acts, before a temporal Atisw. [6.] judge, as a matter worthy of death", that he went about to pollute the temple of God. And in the twenty-seventh of Matthew, when the chief priests had received again theMau.». [o.] pieces of silver at Judas' hand, they said. It is not latofnl to put them into CorMra, {which was the treasure-house of the temple,) because it is the price of blood. So that they could not abide that not only any unclean person, but a^o any other dead thing that was judged unclean, should once come into the temple, or any place thereto belonging. And to this end is St. Paul's saying in the second epistle to the Co- ■ rinthians, the sixth chapter, to be applied, ff^ai fellow-icm.f, [i4- ship is there betwixt righteousness and unrighteousness P -^ or what communion between light and darkness ? or what concord between Christ and Belial? or what part can the faithful have with the unfaithful"? or what agreement can there be bettoeen the temple of Ood and images ? Which sentence, although it be chiefly referred to the temple of the mmd of the godly; yet seeing that the similitude and pith of the argument is taken from the material temple, it enforceth that no ungodhness, specially of images or idols, may be suffered in the temple of God, which is the place of worshipping God ; and therefore can no more be suffered to stand there, than light can agree with darkness, or Christ with Belial ; for that the true worshipping of God, and the worshipping of images, are most contrary. And the setting of them up in the place of worshipping may give great occa- sion to the worshipping of them. But to turm to the re- verence, that the Jews had to their temple : yoii will say that they honoured* it superstitiously, and a great deal too much, crying out, Thetempleof the Lord, The temple of the J^'-'^^'^'i Lord, being notwithstanding most wicked in life, and be therefore most justly, reproved of Jeremy, the prophet of the Lord. Truth it is, that they were superstitiously given to the honourmg of their temple. But I would we were not as far too short from the due reverence of the Lord's house, " worthy of dealh] worthy dealh A. i to turn] to return A. ^with the unfaithfal] with unfaith- 'that they honoured] they ho- fhl A. Eoured A. , Google 153 Ths Second Part of the Homily as they overshot themselves therein. And if the prophet justly reprehended them, hearken also what the Lord rc- quireth at our hands, that we may know whether we be blameworthy or no. EcciPB. 3. [I, It is written in Ecelesiastes, the fourth chapter, When "^^ thou dost enter into the house of God, saith he, take heed to t^y feet; draw near that thou mayest hear: for obedience is much more worth than the sacrifce of fools, which know not what evil they do. Speak nothing rashly there, neither let thine heart be swift toutter words before God: for God is in heaven, and thou art upon the earth: therefore let thy toords be few. Note, well-beloved, what quietness in ges- ture and behaviour, what silence in talk and words, is re- quh-ed in the house of God ; for so he caileth it. See whe- ther they take heed to their feet, as they be here warned, which never cease from uncomely walking and jetting up and down and overthwart the church, shewing an evident signification of notable contempt, both of God, and all good men there present : and what heed they take to their tongues and speech, which do not only spealc words swiftly and rashly before tlie Lord, (which they be here forbidden,) but also oftentimes speak filthily, covetously, and ungodly, talk- ing of matters scarce honest or fit for the alehouse ov tavern, in the house of the Lord ; little considering that they speak l^efore God, who dwelleth in heaven, (as is here declared,) when they be but vermins here creeping upon the earth, in comparison to his eternal majesty, and less regarding that Malt, 12. [36.] they must give an account at the great day of every idle word, wheresoever it be spoken, much more of filthy, un- clean, or wicked words spoken in the Lord's house, to the great dishonour of his majesty, and ofi'ence of all that hear them. And indeed, concerning the people and multitude, the temple is prepared for them to be hearers rather than speakers, considering that as well the word of God is there read or taught, whereunto they are bovmd to give diligent ear with all reverence and silence, as also that common prayer and thanksgiving are rehearsed and said by the public minister in the name of the people and the whole multitude present, whereunto they, giving their ready audience, should 1 Cor, 14, [16.] assent and say", ■Amen, as St. Paul teacheth in the first [I Cor, 6. 20.] epistle to the Corinthians, And in another place, glorify- ing God with onespirit and mouth; which catmot be when eveiy man and woman, in severaP pretence of devotion, prayetb privately; one asking, another giving thanks, an- ' and say] and should say A. '' several] severale A. , Google of the, Right Use of the Church. 153 other reading doctrine, and not regarding" to hear the com- mon prayer of the minister. And peculiaiiy, what due re- verence is to be nsed in the ministering of the sacraments in the temple, the same St. Paul teacheth to the Corin- thians'i, rebuliing such as did unreverently use themselves in that behalf. Have ye not houses to eat and drink in ? i co.. u. [as.j saitb he. Do ye despise the church or congregation of God? What shall I say to you? Shall 1 praise you ? In this I praise you }iot. And God requireth not only this outward reverence of behaviour and silence in his house, but all inward reverence in cleansing of the thoughts of our hearts, threatening by his prophet Osee in the ninth chapter, oaee s. [u i that, for the malice of the inventions and devices of the people, he will cast them out of his house: whereby is also signified the eternal casting of them out of his heavenly house and kingdom, which is most horrible. And there- fore in the nineteenth of Leviticus God sailh. Fear you with Levu. n. mi reverence my sanctuary , for I am the Lord. And accord- ing to the same the prophet David saith, / will enter inlovt. j. [7] thine house, I will worship in thy holy temple, in thy fear: shewing what inward reverence of humbleness of mind the godly man* ought to have in the house of the Lord. And to allege somewhat concerning this matter out of the New Testament, in what honour God would have his house or temple kept, and that by the example of our saviour Christ, whose authority ought of good reason with all true Christians to be of most weight and estimation. It is written of all the four evangelists, as a notable act, and worthy to Matt. 21. [12,] be testified by many holy witnesses, how that our saviour J""'' "■t'?-^ Jesus Christ, that merciful and mild Lord, compared forjiTil'nia.'at.] his meekness to a sheep suffering with silence his fleece to ''»■ ^^ P.] be shorn from him, and to a lamb led without resistance to *"'®' ^^-' the slaughter, which gave his body to them tliat did smite him, answered not him that reviled, nor turned away his isa. so. [6.] face from them that did reproach him and spit upon him, t' f*'- ^- ^-1 and, according to his own example, gave precepts of mild- is"'' ^' ^^' ness and sufferance to his disciples : yet when he seeth the temple and holy house of his heaverdy father misordered, poUuted, and. profaned, useth great severity and sharpness, overturneth the tables of the exchangers, subverteth the seats of them that sold doves, maketh a whip of cords, and scourgeth out those wicked abusers and profaners of the temple of God, saying, My house shall be called the house ofm^. n. 13,] prayer; but ye have made it a den of thieves. And in theC'='-^^-^^ the Corinthians A. , Google 154 The Second Part of the Homily j.iijnu, [16.] second of John, Do not ye make the house of my father the house of merchandise '? For as it is the Ixoitse of God, when God's service is duly done in it ; so when we wickedly abuse it with wicked talk or covetous bargaining, we make it a Mark n. [16,] den of thieves, or a house of merchandize. Yea, and such reverence would Christ should be therein, that he would Luke 2 ric] not suffer any vessel to be carried through the temple. And whereas our saviour Christ (as is before mentioned out of St. Luke) could be found no where (when he was sought) but only in the temple amongst the doctors ; and now again he exerciseth^ his authority Eind jurisdiction, not in castles and princely palaces amongst soldiers, but hi the temple : ye may hereby understand in what place his spiritual Icingdom (which he denieth to be of this world) is soonest to be found, and best to be known of all places in this world. And ac- cording to this example of oiir saviour Christ in the primitive chtirch, which was most holy and godly, and in the which due discipline with severity was used against the wicked, open oifenders were not suffered once to enter into the house of the Lord, nor admitted to common prayer, and the use of the holy sacraments, with other true Christians, • The people's Until tliey had done open penance before the whole church. fsuiiwnBmMt \y^^ this was practised not only upon mean persons, but feai^e exe-^ also upon the rich, noble, and mighty persons, yea, upon cmedoiherwiseTheodosius, that puissant and mighty emperor, whom, for ttaJiTahouias! committing* a grievous and wilful murder, St. Ambrose, t He was only bishop of Milan, reproved sharply, andt did also excom- rec^i^/S^ municate the said emperor, and brought Imn to open pe- aacrament, uQ- nance. And they that were so justly exempted and ban- MMh^rht 'Shed, as it were, from the hoiise of the Lord, were taken bs!)etiBr™£. (as they be indeed) for men divided and separated from pareas. ckTya. Christ's church, and in most dangerous estate, yea, as St. 1 Cor, 5. [5,] Paul saith, even given unto Satan the devil for a time; and their company was shunned and avoided of aU godly men and women, until such time as they by repentance and public penance were reconciled. Such was the honour of the Lord's house in men's hearts, and outward reverence also at that time, and so horrible a thing was it to be shut out of the church and house of the Lord in those days, when religion was most pure, and nothing so corrupt as it hath been of late days. And yet we willingly, either by ab- senting ourselves from the house of the Lord, do, as it were, excommunicate ourselves from the church and fellowship of the saints of God ; or else coming thither, by uncomely and >y Google of the Right Use of the Church. 155 unreverent behaviour there, by hasty, rash, yea, unclean and wicked thoughts and words before the Lord orn- God, hor- ribly dishonour his holy house, the church of God, and his holy name and majesty, to the great danger of our souls, yea, and certain damnation also, if we do not speedily and earnestly repent us of this wickedness. Thus ye have heard, dearly beloved, out of God's word, what reverence is due to the holy house of the Lord, how ail godly persons ought with diligence at times appohited thither to repair, how they ought to behave themselves there, with reverence and dread .before the Lord, what plagues and punishments, as well temporal as eternal, the Lord in his holy word threateneth,' as well to snch-as ne- glect to come to his holy house, as alsQ to such who, coming thither, do imreverently by gesture or talk there behave themselves. Wherefore if we desire to have seasonable weather, and thereby to enjoy the good fruits of the earth; if we .will avoid drought and barrenness, thirst and hunger, which are plagues threatened unto such as make haste to go to their own houses, to alehouses and taverns'", and leave the house of the Lord empty and desolate ; if we abhor to be scourged, not with whips made of cords, out of the ma- terial temple only, (as our saviour Christ served the defiJers of the house of God in Jemsalem,) but also to be beaten and driyenout of the eternal temple and house of the Lord (which is his heavenly kingdom) with the iron rod of ever- lasting damnation, and cast into utter' darkness, where is weeping and gnashing of teeth ; if we fear, dread, and abhor this, I say, as we have most just cause to do, then let us amend this our negligence and contempt in coming to the house of the Lord, this our unreverent behaviour in the house of the Lord; and resorting thither diUgentiy toge- ther, let us there with reverent hearing of the Lord's holy word, calling on the Lord's holy name, giving of hearty thanks unto the Lord for his manifold and inestimable be- nefits daily and- houi'ly bestowed upon us, celebrating also reverently the Lord's*" holy sacraments, serve the Lord in his holy house, as becometh the servants of the Lord, in holmess and righteousness before him all the days of our hfe ; and then we shall be E^siued after this life to rest in his holy hill, and to dwell in his tabernacle, there to praise aiid magnify his holy name in the congregation of his saints, in the holy house of his eternal kingdom of heaven, which * and taverns] and to taverns A. * the Lord's] of the Lord'.s A. >y Google 156 Of the Sight Use of the CMtrch. he hath purchased for us ty the death and shedding of the precious blood of his Son our saviour Jesus Christ, to whom, with the Father and the Holy Ghost, one inunortal God', be all honour, glory, praise, and thanksgiving, world without end. Amen, I immortal God] immorial majcsly of God A, , Google H 0 M I L Y Peril of Idolatry, and superjlumis Decking of Churches. THE FIRST PART. i N what points the true ornaments of ihe church or temple of God do consist and stand, hath been declared in the two last homilies, entreating of the right iise of the temple or house of God, and of &e due reverence that all true Chris- tian people* are bound to give unto the same. The sum whereof is, that the chuich or house of God is a place ap- pointed by the holy scriptures, where the Hvely word of God ought to he read, taught, and heard, the Lord's holy name called upon by public prayer, hearty thanks "given to his majesty for his mfinite and unspeakable benefits be- stowed upon us, his holy sacraments duly and reverently ministered ; and that therefore all that be godly indeed ought both with diligence, at times appointed, to repair together to the said church, and there with all reverence to use and behave themselves before the Lord. And that the said church thus godly used by the servants of the Lord, in the Lord's true service, for the effectual'' presence of God's grace, wherewith he doth by his holy word and pro- mises endue his people there present and assembled, to the attainment, as well of commodities worldly, necessary for us, as also of all heavenly gifts, and life everlasting, is called by the word of God (as it is indeed) the temple of the Lord, and the house of God, and that therefore the due reverence thereof is sthred up in the hearts of the godly, by the con- sideration of these true ornaments of the said house of God, and not by any outward ceremonies or costly and glorious Le Chrislian people] all Christian people A. i> effectual] effectuoiis A. >y Google 15S The First Part of the. Sermon decking of the said iiouse or temple of the Lord, conti'ary to tlie which most manifest doctrine of the scriptni-es, and contrary to the usage of the primitive ehureh, whieh was most pure and uncorrupt, and contrary to the sentences and judgments' of the most ancient, learned, and godly doctors of ttie church, (as hereafter shall appear,) the corruption of these latter days hath brought into die church infinite mul- titudes of images, and the same, with other parts of the temple also, have decked with gold and silver, painted with colours, set them with stone and pearl, clothed them with silks and precious vestures, fancying imtruly that to be the chief decking and adorning of the temple or house of God,, and that all people should be the more moved to the due reverence of the same, if all corners thereof were glorious, and glistering with gold and precious stones. Whereas in- deed they by the said Images, and siich= glorious decking of the temple, have nothing at all profited such as were wise and of understanding; but have thereby greatly hurt the simple and unwise, occasionmg them thereby to commit most horrible idolatry. And the covetous persons, by the same occasion, seeming to worship, and peradventure worship- ping indeed, not only the images, but also the matter of them, gold and silver, as that vice is of Edl others in the scriptures Ephea.3, [5.] 'p&cv^ia.Ybf ca\\.&Aidolatry, OX Worshipping qf Images. Against CoiosB. 3. [3.] ^.jjg Tivhich foul abuses and great enormities shall be aUeged unto you; first, the authority of God's holy word, as well out of the Old Testament, as of the New. And secondly, the testimonies of the holy and ancient learned fathers and doctors, out of their own works and ancient histories eccle- siastical, botli that you may at once know their judgments, and withal understand what manner of ornaments were in the temples in the primitive church, m those times which were most pure and sincere. Thirdly, the reasons and ar- guments made for the defence of images or idols, and the outrageous decking of temples and churches with gold, silver, pearl, and precious stones'", shall be confuted, and so this whole matter concluded. But lest any should take occasion by the way, of doubting by words or names, it is thought good here to note first of all, that although in com- mon speech we use to call the likeness or similitudes of men or other things, images, and not idols; yet the scriptures use the said two words [idols and images) indifferently for one thing alway. They be words of divers tongues and sounds, but one in sense and signification in the scriptures. ° and such] of such A. , Google against Peril of Idolatry. 159 The one is taken of the Greek word tl&u%ov^, an idol, andi Juhns, pi] the other of the Latin word imago, an image, and so both used as English terms in the translatmg of scriptures in- diiFerently, according as the Septuaginta have in their trans- lation in Greek tiSL.\a, and St. Hierome in his translation of the same places in Latin hath simulachrn, in English, images. And in the New Testament, that which St. John calleth (i'SuAoc, St. Hierome likewise translatethsjwiufoeArym, as in all other Hke places of scripture usually he doth so translate. And Tertullian, a most ancient doctor, and well i.iii;d8corona learned in both the tongues, Greek and Latin, interpretmg ""'"'°' this place, of St. John, Beware of idols, that is to say, saith Tertullian, of the images themselves: the Latin words, which he nseth, be ejffigies and imago, to say, an image. And therefore it skilleth not', whether in this process we use the one term or the other, or both together, seeing they both (though not in common English speech, yet in scrip- tur-e) signify one thing. And though some, to blind men's eyes, have heretofore craftily gone about to make them to be taken for words of divers signification in matters of re- ligion, and have therefore usually named the likeness or similitude of a thing set up amongst the heathen in their temples, or other places, to be worshipped, an idol : but the like similitude with us, set up in the church, the place of worshipping, they call an image, as though these two words f^idol and image) in scripture, did diifer in propriety and .sense, which (as is aforesaid} differ only in sound and lan- guagej and in meaning be indeed all one, spcciaUy in the scriptures and matters of religion. And our images also have been, and he, and, if they be publicly suffered in churches and temples, ever will be also worshipped, and so idolatry committed to them, as in the last part of this homily shall at large bo declared and proved. Wherefore our images in temples and churches be indeed none other but idols, as unto the which idolatry hath been, is, and ever will be committed. And first of aD, the scriptures of the Old Testament, condemning and abhorring as well all idolatry or woi^hip- ping of images, as also the very idols or images themselves, specially in temples, are so many and plentiful, that it were almost an infinite work, and to be contained in no small volume, to record all the places concerning the same. For when God had chosen to himself a peculiar and special people from amongst all other nations that knew not God, ' skilleth nol] forcetli iiol A. >y Google 160 Tht First Part of the Sermon tnt worshipped idols and false gods, he gavo unto then; certain ordinances and laws to be kept aed obsei'ved of his said people. But concerning none other matter did he give either mores, or more earnest and express laws to his said people, than those that concerned the true worshipping of him, and the avoiding and fleeing of idols, and images^ and idolatry : for thaf" "both the said idolatiy is most repugnant to the right worshippiiig of him and his true glory, above all other vices, and that he knew the proueness and inclina- tion of man's cowupt kind and natme to that most odious ajid abominable vice. Of the which ordinances . and laws so given by the Lord to his people concerning that- matter, I willrehearse and allege .some that be most special for this piupose, that you by them may. judge of the rest. In the fourth chapter of the book named Deuteronomy, is, a notable place, and most worthy with all diligence to bo .[1,2.] marked, whicli begin'neth thus: ^nd now, Israel, hear the i^'^'^' commandments and Jtidgments which I teach thee, saith- the Lord, that thou doing them mayest live, and enter and possess the land which the Lord God of ymtr fathers loill give you. Ye shall put nothing to the word which J speak to you, neither shall ye take any thing from it. Keep ye the commandments of the Lordyour God, which /command you. And by and by after he repeateth the same sentence three or four times, before he come to the rnatter that he would specially warn them of, as it were for a preface, to 4. 9,] make them to take the better heed unto it. Take heed to thyself, saith he, and to thy soul, with all carefulness, lest thouforgettest the things which thine eyes have seen, and that they go not out of thine heart' ail the days of thy life; thou shall teach them to thy children and nephews, or pos- ■t. [13 ] terity. And shortly after, The Lord spake unto you out of the middle off re; but you heard^ the voice or soitndofhis words, but you did see. no form or .shape at ill. And by *. 1 J- and by foUoweth, Ta&e heed therefore diligently unto your souls: you saw no manner ofimagein the day, in the which the Lord spake unto you in Horeb, out of the midst of the fire, lest peradventure you, being deceived, should make to yourselves any graven image, or likeness of man or woman, or the likeness of any beast which is upon the earth, or of the: birds that fly^ under heaven, or of any creeping thing that is moved on the earth, or of the fishes that do continue " for Ihat] for that that A, ' thine heart] thy heaii A. , Google against Peril of Idolatry. Ifll in ike waters : lest peradventure thoii, li/(ing up thine eyes to heaven, do see the sun and the moon, and the stars of heaven, and so thou, being deceived by error, shouldest honour and worship them, which the Lord thy God hath created to serve all nations that be under heaven. And again, Beware that thou forget not the covenant of the Lord [Deut, 4 thy God, which he made with thee, and so make to thyself^'^ any carved image, of them which the Lord hath forbidden to be made: for the Lord thy God is a consuming f re, and a Jealous God. If thou have children qndnephetvs, and do tarry in the land, and, being deceived,do make to yottrselves - any similitude, doing evil before the Lord your God, and provoke him to anger ; I do this day call upon heaven and earth to loitness, that ye shall quickly perish out qfthe land which you shall possess ; you shall not dwell in it any long time; but the Lord will destroy you, and will scatter you amongst all nations ; and ye .ihall remain but a very, few amongst the nations, whither the Lord will lead you away; and then shall you serve gods which are made with man's hands, of wood and stone, which see not, and hear not™, neither eat nor smell, and so forth. This is a notable chapi- ter, and entreateth almost altogether of this matter. But because it is too long to write out the whole, I have noted you certain principal points out of it. First, how earnestly, and oft he caileth" upon them to mark and to take heed, and that upon, the peril of their souls, to the charge which he givelh them. Then how he forbiddeth, by a solemn and long rehearsal of all things in heaven, in earth, and in the water, any image or hkeness. of any thing at ail to be made. TTjirdly, what penalty and horrible destruction he solemnly, with invocation of heaven and earth for record", denounceth and threateneth to them, their children and pos- terity, if they, contrary to this commandment, do make or worship any images or similitude, which he so straitly hath forbidden. And when they, this notwithstanding, partly by inclination of man's corrupt nature, most prone to idol- atry, and partly occasioned by the Gentiles- and heathen people dwelling about them, who were idolater.^, did fall to the making and worshipping of imagesP; God, according to his word, brought upon them all those plagues which he threatened them with, as appeareth in the books of the Kings and the Chronicles, in sundiy places at large. And ' ' ! hereunto are many other notable places in the >y Google ]G3 Tlie First Part of the Sermon Old Testiiment, Deuteronomy 27. Cursed be he that makelJi a carved image, or a cast or molten image, which is abo- mination be/ore the Lord, the tvork of the artificer's hand, and setleth it up in a secret corner ; and all the people shall say, Jlmen. Read the thirteenth and fourteenthi chapters of the hook of Wisdom concerning idols or images, how they be made, set up, called upon, and offered unto, and how he praiseth the tree whereof the gihbet is made, as happy in comparison to the tree that an image or idol is made of, even by these very words; Happy is the tree loherethrovgh righteous- ness Cometh, (meaning the gibbet,) but cursed is the idol thai is made with hands, yea, both it, and he that made if, and so forth. And by and by he sheweth,.how that the things which were the good creatures of God before, (as trees or stones,) when they be once altered and fashioned into images to be worshipped, become abomination, a tempt- ation unto the souls of men, and a snare for the feet of the , unwise. And why ? The seeking out of images is the be- ginning of whoredom, saith he; and the bringing np of \hem is the destruction of life : for they were not from the beginning, neither shall they continue for ever. The wealthy idleness of men liath found them out upon earth, therefore shall they come shortly to .an-end: and so forth to the end of the chapter, containing these points; how idols or images were first invented and offered unto, how by an imgracious custom they vfere established, how tyrants compel men to worship them, how the ignorant and the common people are deceived by the cuiming of the work- man, and the beauty of the image, to do honour unto it, and so to err from the knowledge of (Jod, and of other great and many mischieis that come by images. And for a conclusion he saith, that the honouring of abominable images is the cause, the beginning, and end of all evil, and that the worshippers of them be either mad or most wicked. See and view the whole chapter with diligence, for it is worthy to be weU considered, specially that is written of the de- ceiving of the simple and unwise common -people by idols and images, and repeated twice or thrice, lest it should be forgotten. And in the chapter following be these words: The painting of the picture and carved image with divers colours enticeth the ignorant, so that he honoureth and loveth the picture of a dead image that hath no soul. Ne- vertheless, they that love such evil things, they that trust in 1 thirleenth arid foiirieenth] Kiii. and liiji. A. thirteen and fourteen B. , Google agaiiisi Peril of Idolatry. 163 them, they that make them, they that favour them, and they that honour them, are all worthy of death, and so forth. In the book of Psahns, the prophet curseth the image- cps. 57.7.9a. honourers' in divers places. Confounded be all they '^«^ [^^ f J^' [3]] worship carved' images, and Ihat delight or glory in them. Like be (hey unto the images that make lAem, and all they that put their trust in them,. And in the prophet Esay, saith the Lord : Even I am la'- ^-^ cs.] the Lord, and this is my name, and my glory will 1 give to none other, neither my honottr to graven images. And by and by; Let them be confounded with shame that trust in t^"- "■] idols or images, or say to them, Tou arc our Gods. And in the fortieth chapter, after he hath set forth the .incom- prehensible majesty of God, he asketh, To lokom then will^'"- 1"- [''' ■] ye make God like? Or what similitude will ye set up unto him ? Shall the carver make Mm a carved image ? And shall the goldsmith cover him with gold, and cast him into a form of silver plates ? And for the poor man, shall the image-maker frame an image of timber, that he may have somewhat to set up also ? And after tliis he crieth out, [Ver. si-^:;.] 0 wretches, heard ye never of this ? Hath it not been preached unto you since the beginning, and so forth, how by the creation of the world, and the greatness of the work, they might understand the majesty of God, the creator and maker of all, to be greater than that it should be expressed, or set forth in any image or bodily similitude ? And besides this preaching, even in the law' of God, written with his own finger, (as the scriptiu-e speaketh,) and that in the first Exoa. 31, cis.] table, and the beginning thereof, is this doctrine aforesaid [^^'^^^'^3 against images, not briefly touched, but at large set forth and preached, and that with denunciation of destrtiction to the contemners and breakers of this law, and their posterity after them. And, lest it should yet not be marked, or not remembered, the same is written and reported not in one, but in sundry places of the word of God, that by oft read- ing and hearing of it, we might once learn and remember it, as you also hear daily read in the church ; God spake these lby. m. cid,j words, and said, 1 am theLord thy God. Thou shall have^^'--^-^y^^^'\ none other Gods but me. Thou shall not make to thyself ' any graven image, nor the likeness of any thing that is in heaven above, nor in the earth" beneath, nor in the water under the earth: thou shall not bow down to them, nor wor- ship them: for J the Lord thy God am a jealous God, and ' image-honourers] imase-bonour- , Google 164 Tht First Part of Ike Sermon vhit the sins of the fathers upon the children,unto the third and fourth generation of them that hale me, and shew mercy unto thousands in them that love me, and keep my commandments. All this notwithstanding, neither could the notablene^ of the place, being the very beginning of the Uving" Lord's law, make us to mark it, nor the plain decla- ration, by recounting of all kind of simOitudes, cause us to understand it, nor the oft repeating and reporting of it in divers and sundry places, the oft reading and hearing of it, could cause us to remember it, nor the dread of the hor- rible penalt} to ourseU es, our children!', and posterity after us, fear us fiom transgressing of it, nor the greatness of the reward to us and oui children after us, move us any thing to obedience, and the observing of this the Lord's great law : but as tliough it had been written in some corner, and not at large expressed, but briefly and obscurely touched : as though no penalty to the transgressors, nor reward to the obedient, had been adjoined unto it, tike blind men ■without all knowlec^e and understanding, like unreasonable beasts, without dread of punishment or respect of reward, have diminished and dishonoured- the high majesty of the living God, by the baseness and vileness of sundry and divers images of dead stocks, stones, and metals. And as the majesty of God, whom we have left, forsaken, and dis- honoured, and therefore the greatness of our sin and oflence against his majesty, cannot be expressed ; so is the weak- ness, vileness, and foolishness, in device of the images (whereby we have dishonoured him) expressed at large in the scriptures, namely the Psalms, the book of Wisdom, ""^ihe prophet Esaias% Ezechiel, and Baruch, specially in these places and chapters of them: Psalm 115. and 135. Esai.> 40. and 44. Ezechiel 6.^ Wisdom 13. 14. 15. Baruch 6. The which places, as I exhort you often and di- , ligently to read, so are they too long at this present to be " rehearsed in an homily. Notwithstanding, I will make you certain brief or short notes out of them, what they say of these idols or images. First, that they be made but of small pieces of wood, stone, or metal, and therefore they caimot be any similitudes of the great majesty of God, whose seat is heaven, and the earth his footstool. Secondarily, that they be dead, have eyes, and see not, hands, and feel not, feet, and cannot go, &c, and therefore they cannot be fit similitudes of the living God. Thirdly, that they have no » the living] (he very loving B. * Esai.] Esay A. ! our children] and ourchildren A. <• Ezechiel 6.] Ezckiel the vi. B. ' Esaias] Esay A. , Google against Peril of Idolatry. 165 Eower to do good nor harm to others, tho«gh some of them ave an axe, some a sword, some a spear in their hands, yet do thieves come into their temples and rob them, and they cannot once stk to defend themselves from the thieves : nay, if the temple or church be set afire, that' their priests can ran away and save themselves, but they cannot once move, but tarry still like blocks as they are, and be bmned, and therefore they can be no meet figures of the puissant and mighty God, who alone is able both to save his servants, and to destroy his enemies everlastingly. They be trimly decked in gold, silver, and stone, ^ well the images of men as of women, like wanton wenches, (saith the prophet Baruch,) Baruoiis. tn,] that love paramours, and therefore can they not teach us, nor our wives and «^ughters, any soberness, modesty, and chastity. And therefore although it is now commonly said, that they be the laymen's boolra, yet we see they teach no good lesson, neither of God, nor godliness, but all error and wickedness. Therefore God by his word, as he forbiddeth any idols or images to be made or set up, so doth he com- mand such as we find made and set up to be pulled down, broken, and destroyed. And it is written in the book of Numbers, the 83d chap- Numb, a3.[2i.] ter, that there was no idol in Jacob, nor there was no image seen in Israel, and that the Lord God was with the people". Where note, that the true Israelites, that is, the people of God, have no images among them, but that God was with them, and that therefore their enemies cannot hurt them, as appeareth in the process of that chapter. And as concern- ing images already set up, thus saith the tord Li Deutero- nomy : Overturn their altars, and break them to pieces^, Deut. 7. [S,] cut down their groves, burn their images; for thou art an holy people unto the Lord. And the same is repeated more vehemently again in the twelfth chapter of the same book. Here note% what the people of God ought to do to images, where they find them. But lest any private persons, upon Dbui. la. [2,3 1 colour of destroying images*', should make any stir or dis-^'(,^[^'U^- turbance in the commonwealth, it must always be remem- is. a, la! as. ' bered, that the redress of such public enormities pertainetliB J^ ^i . so, ai .^ to the magistrates, and such as be in authority only, and ' ' ' ' ' not to private persons, and therefore the good kings of Juda, Asa, Ezechias, Josaphat, and Josias, are highly commended for the breaking down and destroying of the ahars, idols, and images. And the scriptures declare, that they speciaUy " Ihe people] that people A. ' deslroyiog images] deslroying of '' to pieces] in pieces A. images A. • Here note] here not B. t perlaineth] apperiaineih A. , Google 166 The First Part of tht Sermon in that point did that which Was right before the Lord. Ml. 13, 8. And contrariwise, Hieroboam, Achab, Joas, and other s 14. 9. princes, which either set up, or suffered such altars or images ga 13. undestroyed, are by the word of God reported to have done evil before the Lord. And if any, contrary to the com- mandment of the Lord, will needs set up such altars or images, or suffer them undestroyed amongst them, the Lord himself threateneth in the first chapter of the book of Num- I. [3,] bers, and by his holy prophets Ezechiel, Micheas, and Aba- . ns, m.] cue, that he will come himself and pull them down. And how he will handle, punish, and destroy the people that so set up or suffer such ahars, images, or idols undestroyed, G, [3-?.: he denouncetli by his prophet Ezekiel on this manner : / ""^yi^Wf saith the Lord, vjill bring a sword over you, to de- stroy your high places ; 1 ivill cast down your altars, and breakdown your images; your slain men will Hay b^ore your gods, and the dead carcases of the children of Israel will i cast before their idols; your bones toilllstrow round about your altars and dwelling-places, your cities shall be desolate, the hill chapels laid xoaste, your altars destroyed and broken, your gods cast down and taken away, your temples laid even with the ground, your own works clean rooted out, your slain men shall lie amongst you, that ye viay learn to know how that I am the Lord, and so forth to the chapter's end, worthy with diligence to be read: that they that be near shall perish with the sword ; they that be far off, with the pestilence ; they that flee into holds or wil- derness, with hunger; and if iiny be yet left, that they shall be carried away prisoners to servitude and bondage. So that if either the midtitude or plainness of the places might make us to understand, or the earnest charge that God giveth in the said places move us to regard, or the horrible plagues, punishments'', and dreadful destruction, threatened to such worshippers of images or idols, setters up, or mainfainers of them, might engender any fear in our hearts, we would once leave and forsake this wickedness, being in the Lord's sight so great an offence and abomination, infinite places almost might be broiight out of the scriptures of the Old Testa- ment concerning this matter : but these few at this time shall serve for all. You will say, peradventure, these things pertain to the Jews; what have wc to do with them? Indeed they per- tain no less to us Christians, than to them. For if we be the people of God, how can the word and law of God not ti punish men is] punishmenl A. , Google against Peril of Idolatry. 167 appertain to us? St. Paul, alleging one text out of the Old Tes- tament, concludeth generally for other scriptures of the Old Testament as well as that, saying, Whatsoever is loritten Je- Kom. ii h ] fore (meaning in the Old Testament) is taritten for our i)t- struclion: which sentence is most specially true of such writmgs of the Old Testament, as contain the unmutable law and ordinances of God, in no age or time to be altered, nor of any persons of any nations or age to be disobeyed, such as the above-rehearsed places be. Notwitlistanding, for your further satisfying herein, according fo my promise, I will, out of the scriptures of the New Testament or gospel of our saviour Christ, likewise make a confirmation of the said doctrine against idols or images, and of our duty con- cerning the same. First, the scriptures of the New Testa- ment do in sundry places make mention witli rejoicing, as for a most excellent benefit and gill of God, that they which received the faith of Christ were turned from their dumb and dead images, unto the true and living God, who is fo be blessed for ever; namely, in these places; the fourteenth [Acts h.h. and seventeenth of the Acts of the Apostles, the eleventh to |[^;^'i^'-3g the Romans ; the first epistle to the Corinthians, the twelfth i cor, \i a,' 3, chapter ; to the Galatians, the fourth ; and the first to the ^S). *■ ^\ „ Thessalonians, the first chapter. '*° And likewise' the said idols or images'', and worshipping of them, are in the scriptures of the New Testament by the spirit of God miuih abhorred and detested, and earneslly forbidden, as appeareth both in the forenamed' places, and also many other"" besides, as in the seventh" and fifteenth [Aeis 7, «, of the Acts of the Apostles, the first to the Romans, where S'"'^'^' is set forth the horrible plague of idolaters, given over by God into a reprobate sense, to work all wickedness and abo- minations not to be spoken, as usually spiritual and carnal fornication go together. In the first epistle to the Corinthians, the fifth chapter, [icor 5. 11.5 we are forbidden once to keep company, or to eat and drink with such as be called brethren or Christians, that do loor- ship images. In the fifth to the Galatians, the worshipping [Cai. z. w.i of images is numbered amongst the works of the Jlesh: and in the first" to the Corinthians, the tenth, it is called the ii Cor. 10. 19, service of devils, and that such as use it shall be destroyed. ^^ And in the sixth chapter of the said epistle, and the fifth to [i cw. e. 9 ] the Galatians, is denounced, that such image-worshippers ig^\. b 50,21.] shall never come into the inheritance of the kingdom of ' And likewise] And in likewise A. >» other] others A. 'idolsor images] or idols images B. " sevenlh] vii. A. seven B. ' forenamed] aforenamed A. " and in the first] and the first A. , Google 168 The First Part of the Sermon [Eph. G. 5, 6. heaven. And in snndiy other places is threatened, that the coi.3.B,G.] ipfdlh of GoU shall come vpon all such. And therefore St, 1 John 5. [21.] John in tiis epistle exhortethus, as his dear children, to be- icor.io. [14.] iiiare of images. And St. Paiil warneth us to flee from the worshipping of them, if we be wise, that is to say, if we care for health, and fear destruction, if we regard the kingdom of God and life everlasting, and dread the wrath of God and everlasting damnation. For it is not possible that we should be worshippers of images and the true servants of God also, as St, Paul teacheth, in the second^ to the Corinth- [scor. G. iG,] ians, Ihe sixth chapter, affirming expressly that there can be no more consent or agreement between the temple of God (which all true Christians be) and images, than between righteousness and unrighteousness, between light anddark- ness, beltoeen the faiti\ful and the unfaithful, or between Christ and the devil. Which place enibrceth both that we should not worship images, and that we should not have images in the temple, for fear and occasion of worshipping them, though they be of themselves things indifferent ; for the Christian is his holy temple and lively image of God, as the place well declareth, to such as will read and weigh it. And whereas all godly men did ever abhor that any kneel- ing and worshipping or offering should be used to them- selves when they were alive, (for that it was the honour due to God only,) as appeareth in the Acts of the Apostles, by Acis 10. [25, St. Peter forbidding it to Cornelius, and by St. Paul and a'"" 14 [li Barnabas forbidding the same to the citizens in Lystra: \b.'^ ' ' yet we like mad men fail down before the dead idols or images of Peter and Paul, and give that honour to stoclis and stones, which they thought abominable to be given to themselves being alive. And the good angel of God, as ap- peareth in the book of St. John's revelation, refused to be kneeled unto, when that honour was offered him of John : [Gevei. 19, 10. Bewarc, saith the angel, that thou do it not, for lam thy ^■®'^'^ fellow-servant. But the evil angel, Satan, desiretb nothing so much as to be kneeled imto, and thereby at once both to rob God of his due honour, and to work' the damnation of siich as make him so low courtesy, as in the story of the Malt. 4. [B,] gospel appeareth in sundry places. Yea, and he offered Luke 4. [J.] our saviour Christ all eartliy goods, on the condition that he would kneel down and worship him. But our Saviour [Luiie 4. s.] repelleth Satan by the scriptures, saying. It is tvritten, Thou shalt worship thy Lord God,and him alone shall thou serve. But we, by not worshipping and serving God alone, (as the >y Google against "Peril of Idolatry. 109 scriptures teachf us,} and by worshipping of images, con- trary to the scriptures, pluck Satan to us, and are ready without reward to follow his desire : yea, rather than fail, we will offer him gifts and oblatioi^ to receive our service. But let us, brefhren, rather follow the counsel of the good angel of God, than the suggestion of subtle Satan, that wicked angel and old serpent ; who, according to the pride whereby he first fell, attempteth alway such sacrilege to deprive God (whom he envieth) of his due honour; and (because his own face is horrible and ugly) to convey it to himself by the mediation of gilt stocks and stones, and withal to make us the enemies of God, and his own suppU- ants and slaves, and, in the end, to proems us for a reward, everlasting destruction and damnation. Therefore above all things, if we take ourselves to be Christians mdeed, (as we be named,) let us credit the word, obey the law, and follow the doctrme and example of our saviour and master Christ, repelling Satan's suggestion to idolatry and wor- shipping of images, according to the truth alleged and taught out of the testament and gospel of our said heavenly doctor and schoolmaster Jesus Christ, who is God to be blessed for ever. Amen. Tim Second Pari of the Homily against Peril of Idolatry. i OU have heard, well-beloved, in the first part of this homily, the doctrine of the word of God against idols and images, against idolatry and worshipping of images, taken out of the scriptures of the Old Testament and the New, and confirmed by the examples as well of the apostles as of our saviour Christ himself. Now although om saviour Christ taketh not or needeth not any testimony of men, and that which is once confirmed by the certainty of his eternal truth hath no more need of the confirmation of man's doc- trine and writings, than the bright sun at noontide hath need of the light of a little candle, to put away darkness, and to increase his light : yet, for your further contentation, it shall in this second part be declared (as in the beginning of the first part was promised) that this troth and doctrine concerning the forbidding of images, and worshipping of them, taken out of the holy scriptures, as well of the Old ' teach] toaoheih A, , Google 170 The Second Part of I he Sermon Testament as the New, was believed and taught oi' the old holy fathers, and most ancient learned doctors, and received in the old primitive church, which was most uncorrupt and pure. And this declaration shall be made out of the said holy doctors' own writings, and out of the ancient histories ecclesiastical to the same belonging. Tertulhan, a most ancient writer and doctor of the church, who lived about one hundred and threescore years after the death of our saviour Christ, both in sundry other places of his works, and specially in his book written against ntra the Manner of Crowning, and in another little treatise, en- '^' tituled, Of the Soldier's Crown or Garland, doth most sharply and vehemently write and inveigh against images or idols: and upon St. John's words, the first epistle and fiiih chapter, saith thus ; St. John, (saith he,) deeply con- j. [31,] sidering the matter, saith. My liith children, keep your- 10. 7.] selves from images or idols. He saith not now, keep your- selves from idolatry, as it were from the service and wor- shipping of them ; but from the images or idols themselves, that is, from the very shape and likeness of them : for it were an unworthy thing, that the image of the living God should become the image of a dead idol. Do you not think' those persons which place images and idols' in churches and temples, yea, shrine them even over the Lord's table, even as it were of purpose to the worshipping and honour- ing of them, take good heed to either" St. John's counsel, or TertuDian's ? For so to place images and idols, is it to keep themselves from them, or else to receive and embrace them' ? Origenes, in his book against Celsus, saith thus : « Chris- tian men and Jews, when they hear these words of the law, 34. 14,] Thou shall fear Ihe Lord thy God, and shall not make any image, do not only abhor the temples, altars, and images of the gods, but, if need be, will rather die than they should defile themselves with any impiety." And shortly after he saith, " In the commonwealth of the Jews, the carver of idols and image-maker was cast far off and forbidden, lest they shouldhave any occasion to make images, which might • Do joa not Ihink] Do not, think thanks therefore unlo slocks and yoTi A. stonesi Wherefore awake ye, and ' and idols] or idols A. understand your health; for God hath • to either] to either of B. need of no man, nor requirelh any ' The following pwagn^h is added thing, nor can be hurt in any thing. in A. Clemens, inhis bookto James But we he they which are either brother of the Lord, saith, What can holpen or hurt, in dial we be thank- be so wiclred, or so unthankful, as to ful to God, or unthankful. The mar- receive a benefit of God, and to give g-jn re/ers io lib. v, ad Jacob. Domini. , Google against Peril of Idolatry. 171 pluck certain foolish persons from God, and turn the eyes of their souls to the contemplation of earthly things." And in another place of the same hook, " It is not only (saith he) a mad and frantic part to worship images, hut abo once to dissemble or wink at it. And a man may know God and his only son, and those which have had such honour given them by God, that they be called gods : but it is not pos- sible that any should by worshipping of images get any knowledge of God." Anthanasius, in his book against the Gentiles, hath these words : " Let them tell, I pray you, how God may be known by an image. If it be by the matter of an imaged, then there needeth no shape or form, seeing that God hath appeared in all material creatures, which do testify his glory. Now if they say he is known by the form or fiishion, is he not better to be known by the living things themselves, whose fashions the images express ? For of surety, the glory of God should be more evidently known, if it w^ere declared by reasonable and living creatures, rather than by dead and unmoveable images. Therefore, when ye do grave* or paint images, to the end to know God thereby, surely ye do an unworthy and unlit thing." And jn an- other place of the same book he saith, " The invention of images came of no good, hut of evil; and whatsoever hath an evil beginning can never in any thing be judged good, seeing it is altogether natw;ht." Thus far Athanasius, a very ancient, holy, and teamed bishop and doctor, who jadgeth both the first begirming and the end, and altogether of images or idols to be naught. Lactantius likewise, an old and learned writer, in his book of tho Origin of Error, hath these words : " God is above man, and is not placed beneath, but is to be sought in the highest region. Wherefore there is no doubt, but that no reUgion is in that place wheresoever Emy image is : for if religion stand in godly things, (and there is no godli- ness but in heavenly things,) then be images without reli- gion." These be Lactantius' words, who was above thirteen Lib. hundred years ago, and within three htmdred years after our saviour Christ Cyrillus, an old and holy" doctor, upon the gospel of St. John hath these words : " Many have left the Creator, and have worshipped the creature ; neither have they been abashed to say unto a stock, Thou art my father ; and to a stone, Thou begottest me. For many, yea, almost all age] Ihe image A. » grave] c; , Google 1 7S Tht Second Part of the Sermon (alas for sorrow) arc fallen unto siich folly, that they have given the glory of deity, or godhead, to things without sense or feeling," Epiphanius, bishop of Salamine in Cyprus'*, a very holy and learned man, who lived in Theodosius the emperor's time, about three hundred and ninety years after our sa- viour Christ's ascension, writeth thus to John patriarch of Jerusalem : « I entered (saith Epiphanius) into a certain church to pray : I found there a linen cloth hanging in the church door, painted, and having in it the image of Christ, as it were, or of some other saint ; (for I remember not well whose image it was: therefore when I did see the image of a man hanging in the chitrch of Christ, contrary to the authority of the scriptures, I did tear it, and gave counsel to the keepers of the church", that they should wind a poor man that was dead in the said cloth, and so bury him. And afterwards the same Epiphanius, sending another unpainted cloth, for that painted one which he had torn, to the said patriarch, writeth thus: "I pray you, will the elders of that place to receive this cloth, which I have sent by this bearer, and command them that from henceforth no such painted cloths, contrary to our religion, be hanged in the church of Christ. For it becometh your goodness rather to have this care, that you fake away such scrupulosity, which is unfitting for the church of Christ, and oifensive to the people committed to your charge. And this epistle, as worthy to be read of many, did St Jerome himself translate into the Latin tongue. And that ye may know that St. Jerome had this holy and learned bishop Epiphanius in most high esti- mation, and therefore did translate this epistle as a writing of authority, hear what a testimony the said St. Jerome giveth him in another place, in his treaty against the Er- rors of John Bishop of Jerusalem, where he hath these words: "Thou hast (saith St. Jerome) pope Epiphanius, which doth openly in his letters caU thee an heretic. Surely thou art not to be preferred before him, neither for age, nor learning, nor godhness of life, nor by the testimony of the whole worid." And shortly after in the same Treaty, saith St. Jerome, bishop Epiphanius was ever of so great veneration and estimation, that Valens the emperor, who was a great persecutor, did not once touch him. For here- tics, being princes, thought it then: shame, if they should persecute such a notable man. And in the Tripartite Ec- i- Cyprus] Cypres A. ' ifie church] that church A. >y Google against Peril of Idolatry. 173 clesiastical History, the ninth book, and forty-eighth cliap- ter, is testified, that " Epiphanius, being yet alive, did work Lib, k. c. 48. miracles, and that after his death devils, being expelled at his grave or tomb, did roar." Thus you see what authority St. Jerome, and that most ancient history, give unto the holy and learned bishop Epiphanius, whose judgment of images in churches and temples, then beginning by stealth to creep in, is worthy to be noted. First, he judged it contrary to Christian religion, and the authority of ,the scriptures, to have any images in Christ's church. Secondly, he rejected not only carved, graven, and molten images, but also painted images out of Christ's church. Thirdly, that he regarded not whether it were the image of Christ, or of any other saint ; but being an image*, would not suffer it in tlie church. Fourthly, that he did not only remove it out of the church, but with a vehement zeal tare it in sunder*, and exhorted that a corse should be wrapped and buried in it, judging it meet for nothing but to rot in the earth, following herein the example of the good king Ezechias, who brake the brazen [a Kinp is. 4.] serpent to pieces, and burned it to ashes, for that idolatry was committed to it. Last of all, that Epiphanius thinketh it the duty of vigilant bishops to be careful that no images be permitted in the church, for that they be occasion of scruple and offence to the people committed to their charge. Now whereas neither St. Jerome, who did translate the same^ epistle, nor the authors of that most ancient History Ecclesiastical Tripartite, (who do most highly commend Epiphanius, as is aforesaid,) not any otherK godly or learned bishop at that time, or shortly after, have written any thing against Epiphanius' judgment concerning images ; it is an evident proof, that in those days, which were about four hundred years after our saviour Christ, there were no images publicly used and received in the church of Christ, which was then much less corrupt and more pure than now it is. And whereas images began at that time secretjy and by stealth to creep out of private men's houses into the chinches, and that first in painted cloths and walls, such bishops as were godly and vigilant, when they spied'' them, removed them away, as unlawful and contrary to Christian religion, as did here Epiphanius, to whose judgment you have not only St. Jerome, the translator of his epistle, aad " an image] and image A. ' nor any other] nor no oilier A. • in sunder] a sunder A. ^ spied] espied A. ' the same] the said A. , Google 174 The Second Part of the Sermon the writer of the History Tripartite, but also all the learned and godiy clerks', yea, and the whole church of that age, and so upward to our saviour Christ's time, by the space of about four hundred years, consenting and agreeing. This is written the more largely of Epiphanius, for that our image-maintainers nowadays seeing themselves so pressed with this most plain and earnest act and writing of Epipha- nius, a bishop and doctor of such antiquity and authority^, labour by all means (but in vain against the truth) either to prove that this epistle was neither of Epiphanius' writing, nor St. Jerome's translation : " Either if it be," say they, "it is of no great force; for this Epiphanius," say they, " was a Jew, and being converted to the Christian faith and made a bishop, retained the hatred which Jews have to images still in his mind,, and so did and wrote against them as a Jew, rather than as a Christian." 0 Jewish im- pudency and malice of such devisers! It would be proved, and not said only, that Epiphanius was a Jew. Further- more, concerning the reason they make, I wonid admit it gladly. For if Epiphanius' judgment against images is not to be admitted, for that he was bom of a Jew, an enemy to images, which be God's enemies, converted to Christ's reli- gion, then likewise foUoweth it', that no sentence in the old doctors and fathers, sounding for unages, ought to be of any authority ; for that in the primitive church the most part of learned writers, as Tertullian, Cyprian, Ambrose, Austin, and infinite others more™, were of Gentiles (which be favourers and worshippers of images) converted to the Christian faith, and so let somewhat s)ip out of their pens, sounding for images, rather as Gentiles than Christians, as Ettsebius in his History Ecclesiastical, and St. Jerome saith plainly, "that images came first from the Gentiles to us Christians." And much more doth it follow, that the opinion of all the rabblement of the popish church, maintaining images, ought to be esteemed of small or no authority, for that it is no marvel that they, which have from then: childhood been brought up amongst images and idols, and have drunk in idolatry almost with their mother's milk, hold with images and idols, and speak and write for them. But indeed it would not be so much marked, whether he were of a Jew, or a Gentile, converted imto" Christ's religion, that writeth, as how agreeable or contrary to God's word ' clerks] bishops and clerks A. '" others more] olhers A. * and aulhoriiy] holiness and au- » unto] lo A. Ihorily A. ° agreeable or contrary] agreeably i foUowefh il] foUoweth A. or contrarily A. , Google against Feril of Idolatry. 175 he doth write, and so to credit or discredit him. Now what God's word saith of idols and images, and the worshipping of them, you heard at large in the first part of this homily. St. Ambrose, in his treaty of the death of Theodosius the emperorj saith, "Helen fouiid the cross and the title on it. She worshipped the king, and not the wood, surely, {for that is an heafhenishP error, and the vanity of the wicked,) but she worshipped him that hanged on the cross, and whose name was written in the title ;" and eo forth. See both the godly empress' fact, and St. Ambrose' judgment at once : they thought it had been an heathenish error and vanity of the wicked, to have worshipped the cross itself, which weis embrued with our saviour Christ's own precious blood. And we fall down before every cross piece of timber, which is but an image of that crossi. St. Augustin, the best learned of all ancient doctors, in his forty-fourth epistle to Maximiis, saith, "Know thou, that none of the dead, nor any thing that is made of God, is wor- shipped as God of the catholic Cliristians, of whom there is a diurch also in your town." Note, that by St. Augtistin, such as worshipped the dead, or creatures, be not' catholic Christians. The same St. Augustin teacheth, in the twelfUi' book of the City of God, the tenth chapter, " that neither temples or churches ought to be builded or made for martyi^s or saints, but to God alone : and that there ought no priests to be appointed for martyr or saint', but to God only." The same St. Augustin, in his book of the Manners of the Catholic Church, hath these words ; " I know that many be worshippers of tombs and pictures ; I know that there be many that banquet most riotously over the graves of the dead, and giving meat to dead carcases, do bury" them- selves upon the buried, and attribute their gluttony and drunkenness to religion." See, he esteemeth worshipping of saints' tombs and picttires as good rehgion as gluttony and drunltenness, and no better at all. St, Augustin greatly Lib. de ciy. alloweth Marcus Varro, affirming, that religion is most pure fn p^'^^'s^et without images, and saith himself, "Images be of moreiia. force to crooken an unhappy soul, than to teach and in- struct it." And saith further, " Every chOd, yea, every beast knoweth that it is not God that they see." Where- fore then doth the Holy Ghost so often monish us of that p healhenish] etlinish A. 'martyr or sainl] martyrs oraaints 4 that cross] the cross A. A. ' be not] be no A. " do bury] to bury A. ■ twelfth] 33. A. >y Google 176 The Second Part of the Sermon which all men know? Whereunto St, Augustiti himself answcreth thus : " For (saith he) when images are placed in temples, and set in honourable subUmity, and begin once to be worshipped, forthwith breedeth the most vile affection of error," 'ITiis is St. Augustin's judgment of images in churches, that by and by they breed error and idolatry. It would be tedious" to rehearse all other places, which might be brought out of the ancient doctors, against images and idolatry. Wherefore we shall hold ourselves'' contented with these few &t this present. Now as concerning histories ecclesiastical, touching this matter, that ye* may know why, and when, and by whom images were first used privately, and afterwards not only received into the Christians'* chiu-ches and temples, but in conclusion worshipped also, and how the same was gainsaid, resisted, and forbidden, as well by godly bishops and learned doctors, as also by sundry Christian princes : I will briefly collect into a compendious history, that which is at large and in sundry places written by divers ancient writers and historiographers concerning this matter. As the Jews, having most plain and express command- ment of God, tiiat they should neither make nor worship any image, (as it is at large before declared,) did, notwhh- standing, by the example of the Gentiles or heathen people that dwelt about them, fall to the making of images, and worshipping of them, and so to the committing of most abominable idolatry, for the which God by his holy pro- phets doth most sharply reprove and threaten tliem, and afterwards did accomplish his said threatenings by extreme punishing of them, (as is also above specified ;) even so some of the Christians in old time, which were converted from worshipping of idols and false gods, unto the true living God, and to our saviour Jesus Christ, did of a certam blind zeal {as men'" Jong accustomed to images) paint or carve images of our saviour Christ, his mother Mary, and of the apostles, thinkmg that this was a point of gratitude and kindness towards those, by whom they had received the true knowledge of God, and the doctrine of the gospel. But these pictures or images came not yet into churches, nor were not yet worshipped"^ of a long time after. And lest you should think that I do say this of mine own head only, without authority, I allege for me Eusebius, bishop ' tedious] too tedious A. ' as men] and as men A. r ourselves] ourself A. 'not yet worshipped] not wor- ' ye] you A. shipped A. ' Christians'] Christian A. , Google against Peril of Idolatry. 177 of Csssarea, and the most ancient author of the Ecclesias- tical History, who hved about the three hundred and thir- tieth year of our Lord, in Constantinus^ Magnus' days, and his son Constantinus, emperors, in the seventh book of his History Ecclesiastical, the fourteenth chapter, and St. Jerome upon the tenth chapter of the prophet Jeremy, who both expressly say, "That the errors of images {for so St. Jerome calleth it) hath come in and passed to the Chris- tians from the Gentiles, by an heathenish use and custom." The cause and means Eusebius sheweth, saying, "It is no marvel, if they which being Gentiles before, and did be- lieve, seem to offer this as a gift to^ our Saviour, for the benefits which they had received of him ; yea, and we do see now that images of Peter and Paul, and of our^ Saviour himself, be made, and tables to be painted, which methink to have been observed and kept mdifferently by an heathen- ish custom. For the heathen are wont so to honour them whom they judged honour worthy, for that some tokens of old men diould be kept. For the remembrance of posterity is a token of their honour, that were before, and the love of those that come after." Thus far I have rehearsed Eusebius' words. Where note ye, that both St. Jerome and be agreoth herein, that these images came in amongst Christian men by such as were Gentiles, and accustomed to Idols, and being con- verted to the faith of Christ, retauied yet some remnants of gentility not throughly purged : for St. Jerome calleth it an error manifestly. And the like example we see in the Acts of the Apostles, of the Jews, who, when they were Acts converted to Christ, would have brought in their chcum- cision (whereunto they were so long accustomed) with them into Christ's religion. With whom the apostles (namely St. Paul) had much ado for the staying of that matter. But of circumcision was less marvel, for that it came first in by God's ordinance and commandment. A man may most justly wonder of unages, so directly against God's holy word and strait commandment, how they should enter m. But images were not yet worshipped in Eusebius' time, nor publicly set up in churches and temples ; and they who privately had them did err in a certam zeal, and not by malice : but afterwards they crept out of private houses into churches, and so bred first superstition, and last of all idolatry amongst Christians, as hereafter shall ' Conslantinus] Consiantius .\. ' lo] u >y Google 178 The Second Part of the Homily In the time of Theodosius and Marcian, emperors, who reigned about the year of our Lord 460, and llOOs years ago, when the people of the city of Nola once a year did celebrate the birthday of St, Felix in the temple, and used to banquet there sumptuously, Pontius PauUnus, bishop of Nola, caused the walls of the temple to be painted with stories taken out of the Old Testament, that the people beholding and considering those pictures, might the bet- ter abstain from too much surfeiting and riot. And about the same time Aurelius Prudentius, a very learned and Christian poet, declareth how he did see painted In a church the history of the passion of St. Cassian, a school- master and martyr, whom his own scholars, at the com- mandment of the tyrant, tormented with the pricking or stabbing in of their pointels, or brazen pens, into his body, and so by a thousand wounds and more'' (as saith Pru- dentius) most cruelly slew hun. And these were the first paintings in churches that were notable of antiquity. And so by this example came in painting, and afterward images of timber and stone, and other matter, into the churches of Christians. Now, and ye well" consider this beginning, men are not so ready to worship a picture on a wall"", or in a window, as an embossed and gilt image, set with pearl and stone. And a process of a story, painted with the ges- tures and actions of many persons, and commonly the sum of the story written withal, hath another use in it, than one dumb idol or image standing by itself. But from learning by painted stories, it came by little and little to idolatry. Which when godly men (as well emperors and learned bishops as others) perceived, they commanded that such pictures, images, or idols, should be used no more. And I will, for a dedaration thereof, begin with the decree of the ancient Christian emperors, Valens and Theodosius II. who reigned about four hundred years after our saviour Christ's ascension, who forbad that any images should be made or painted privately : for certain it is, that there was none in temples pubhcly in their time. These emperors did write unto the captain of the army attending on the emperors, after this sort: "Valens and Theodosius, empe- rors, unto the captain of the army : Whereas we have a dihgent care to maintain the rehgion of God above in all things, we will grant to no man to set forth, grave, carve, or paint the image of our saviour Christ in colours, stone, or any other matter ; but in what place soever it shall be [1100] 1117 B. 1 and ye well] and ye will A. ' more] mo A.B. ^ a wail] the wall A. >y Google against Peril of Idolatry. 179 found, wc command that it be taken away, and that all such as shall attempt any thing contrary to our decrees or commandment herein, shall be most sharply punished." This decree is written in the books named LibH ^ugusta- les', the Imperial Books, gathered by Tribonianus", Basili- des, Theophilus, Dioscorus, and Satira, men of great au- thority and learning, at the commandment of the emperor Justinian; and is alleged by Petrus Crinitus", a notable learned man, in the ninth book and ninth chapter of his work, entituled De. honesta DisdpUna, that is to say, Of honest Learning, Here you see what Christian princes of most ancient times decreed against images, which then began to creep in amongst the Christians. For it is cer- tain, that by the space of three hundred years and more, after the death of our saviour Christ, and before these godly emperors reigned, there were no images publicly in churches or temples. How would the idolaters glory, if they had so much antiquity and authority for them, as is here against them ! Now, shortly after these days, the Goths, Vandals, Huns, and other barbarous and wicked nations, burst into Italy, and all parts of the west countries of Europe, with huge and mighty armies, spoiled all places, destroyed cities, and burned libraries, so that learning and true religion went to wrack, and decayed incredibly. And so the bi- shops of those latter days being of less learnuig, and in the midst of the wars", taking less heed also than did the bi- shops afore, by ignorance of God's word, and negligence of bishops, and specially barbarous princes, not rightly in- structed in true religion, bearing the rule, images came into the church of Christ in the said west parts, where these barbarous people ruled, not now in painted cloths only, but embossed in stone, timber, metal, and other like matter, and were not only set up, but began to be worshipped also. And therefore Serenus, bishop of Massile, the head town of Galia Navbonensis, (now called the Province,) a godly and learned man, who was about six hundred years after our saviour Christ, seeing the people, by occasion of images, fall to most abominable idolatry, brake to pieces all the images of Christ and saints, which were in that city ; and was therefore complained upon to Gregory, the first of that name, bishop of Rome, who was the first learned bishop that did allow the open having of images in churches, that ' Augustales] Augustale A. "midst of the wars] middle of wars " Tribonianua] Tribunianus A. A. n Crinitus] Eriiiilus A. , Google 180 The Second Pari of the Sermon can be known by any writing or historj" of antiquity. And upon this Gregory do all image-worshippers at this day ground their defence. But as all things that be amiss have from a tolerable beginning grown worse and worse, till they at the last became mitolerable, so did this matter of images. First, men used privately stones painted in tables, cloths, and walls. Afterwards gross and embossed unages pri- vately in their own houses. Then afterwards, pictures first, and after them, embossed images began to creep into churches, learned and godly men ever speaking against them. Then by use it was openly maintained, that they might be in churches; but yet forbidden, that they should be worshipped. Of which opinion was Gregory, as by the said Gregory's epistle to the forenamed Serenas, bishop of Massile, plainly appeareth. Which epistle is to be fomvd in the book of Epistles of Gregory, or Register, in the tenth part of the fourth epistle, where he hath these words : "That thou didst forbid images to be worshipped, we praise altogether ; but that thou didst break them, we blame. For it is one thing to worship the picture, and another thing by the picture of the story to learn what is to be wor- shipped. For that which scripture is to them that read, the same doth picture perform unto idiots, or the unlearn- ed, beholding :" and so forth. And after a few words : " Therefore it should not have been broken, which was set up, not to be worshipped iu churches, but only to instruct the minds of the ignorant," And a little after: "Thus thou shouldst have said, If you will have images in the church for that instruction, wherefore they were made in old time, I do permit that they may be made, and that you may have them, and shew them ; that not the sight of the story, which is opened by the picture, but that wor- shipping, which was inconvenienUy given to the pictures, did mislike you. And if any would make images, not to forbid them, but avoid by all means to worship any image." By these sentences taken here and there out of Gregory's epistle to Serenus, {for it were too long to rehearse the whole,) ye may understand whereunto the matter was now come, sis hundred years after Christ : that the having of images or pictures in the churches were then maintained in the west part of the world, (for ttiey were not so forward^ yet in the east church,) but the worshipping of them was utterly forbidden. And you may withal note, that seeing there is no ground for worshipping of images in Gregory's p forward] fro ward A. , Google against Peril of Idolatry. 181 writing, but a plain condemnation thereof, that such as do worship miages do unjustly allege Gregory for them. And further ; if images in the church do not teach men, accord- ing to Gregory's mind, biit rather blind them ; it foUoweth, that images should not be in the church by his sentence, who only would they should be placed there, to the end that they might teach the ignorant. Wherefore, if it be declared, that images have been, and be worshipped ; and also, that they teach nothing but errors and lies, (which shall by God's grace hereafter be done;) I trust that then, by Gregory's own determination, all images and image- worshippers shall be overthrown. But in the mean season, Gregory's authority was so great in aJl the west church, that by his encouragement men set up images in all places : but their judgment was not so good to consider, why he would have them set up, but they fell all on heaps to mani- fest idolatry, by worshipping of them, which bishop Sere- nus (not without just cause) feared ■would com.e to pass. Now if Serenus his judgment, thinking it meet that images, whereunto idolatry was committed, should be destroyed, had taken place, idolatry had been overthrown : for to that which is not no man conunitteth idolatry. But of Gre- gory's opinion, thinking that images might be suffered in churches, so it were taught that ttiey should not be wor- shipped ; what ruin of rehgion, and what mischief ensued afterward to all Christendom, experience hath to our great hurt and sorrow proved. First, by the schism rbing be- tween the east and the west church about the said images. Next, by the division of the empire into two parts, by the same occasion of images, to the great weakening of all Chris- tendom ; whereby, last of all, hath followed the utter over- throw of the Christian religion and noble empire in Greece, and all the east parts of the world, and the increase of Ma- homet's false religion, and the cruel dominion and tyranny of the Saracens and Tmks, who do now hang over our necks also, that dwell in the west parts of the world, ready at all occasions to overrun us. And all this we do owe unto our idols and images, and our idolatry in worshipping of them. But now give you ear a little to the process of the his-Eut™p. lib tory, wherein I do much follow the histories of Paulus "^""^ ^™ Diaconus, and others, joined witli Entropius, an old writer. For though some of the authors were favourers of images,piatjn8in yet do they most plainly and at large prosecute the his- q°^°'"°"'' tories of those times, whom Baptist Platina also, in his His- tory of Popes, as in the Lives ol' Constantine and Gregory II. >y Google 182 The Second Part of the Sermon bishops of Rome, and other places, (where he entreateth of this matter,) doth chiefly follow. After Gregory's time, Coiistantine, bishop of Rome, assembled a council of bi- shops in the west church, and did condemn PhUippicus, then emperor, and John, bishop of Constantinople, of the heresy of the Monothelites, not without a cause indeed, but very justly. When he had so done, by the consent of the learned about him, the said Constantino, bishop of Rome, caused the images of the ancient fathers, which had been at those six councils, which were allowed and received of all men, to be painted in the entry of St. Peter's Church at Rome. When the Greeks had knowledge hereof, they began to dispute and reason the matter of images with the Latins, and held this opinion ; that images could have no place in Christ's church ; and the Latins held the contrary, and took part with the images. So the east and west churches, which agreed evil before, upon this contention about images, fell to utter enmity, which was never well reconciled yet. But in the mean season Philippicus and Arthemius, or Anastasius, emperors, commanded images and pictures to be pulled down and rased out in every place of their dominion. After them came Theodosius HI, he commanded the defeced images to be painted agam in their places: but this Theodosius reigned but one year. Leo, the third of that name, succeeded him ; who was a Syrian bom, a very wise, godly, merciful, and vahant prince, This Leo by proclamation commanded, tliat all images, set up in churches to be worshipped, should be plucked down and defaced: and required specially the bishop of Rome, that he should do the same ; and himself, in the mean sea- son, caused all images, that were in the imperial city Con- stantinople, to be gathered on an heap in the midsti of the city, and there publicly burned them to ashes ; and whited over, jfnd rased out ail pictures, painted upon the walls of the temples; and punished sharply divers mamtainers of images. And when some did therefore report him to be a tyrant, he answered, " That such of all other were most justly punished, which neither worshipped God aright, nor regarded the imperial majesty and authority, but maliciously rebelled against wholesome and profitable laws." When Gregorius, the third of that name, bishop of Rome, heard of the emperor's doings in Greece concerning the images', he assembled a council of Italian bishops against him ; and there made decrees for images, and that more reverence and : images] images A, , Google against Peril of Idolatry. 183 honour should yet be given to them than was before ; and stirred up the Italians against the emperor, first at Ra- venna, and moved them to rebellion. And as Urspergen- sis' and Antoninus", bishop of Florence, testify in their Treason a Chronicles, he caused Rome and all Italy, at the last", to ,™s aed refuse their obedience, and the payment of any more txi-imaBea. bute to the emperor; and so by treason and rebellion maintained their idolatry. Which example other bishops of Rome have continually followed, and gone through withal most stoutly. After this Leo, who reigned^ thirty-four years, suc- ceeded his son Constantine V, who, after his father's ex- ample, kept images out of the temples ; and being moved with the council, which Gregory had assembled m Italy, for images against his father, he also assembled a council of all the learned men and bishops of Asia and Greece, al- though some writers place this council in Leo Isauricus his fethcr's latter days. In this great assembly they sat * ="""|^,' in council from the fourth of the idus of February, to the "^^'"^ " sixth of the idus of Augtist, and made concerning the use of images this decree : " It is not lawful for them that be- lieve in God through Jesus Christ to have any unages, neither of the Creator, nor of any creatures, set up in tem- ples to be worshipped ; but rather that all images^ by the law of God, and for the avoiding of offence, ought to be taken out of the churches'." And this decree was exe- cuted in all places, where any images were found in Asia or Greece. And the emperor sent the determination of this council, holden at Constantinople, to Paul, then bishop of Rome, and commanded him to cast all unages out of the churches ; which he (trusting in the friendship of Piphi, a mighty prince) refused to do. And both he and his suc- cessor Stephanus III. (who assembled another coimcil in Italy for images) condemned the emperor and the council of Constantinople of heresy ; and made a decree, « That the holy images (for so they called them) of Christ, the blessed virgin, and other saints, were indeed worthy honotir and worshipping." When Constantine was dead, Leo IV. his son, reigned afler him, who married a woman of the city of Athens, named Theodora, who also was called Irene^ byOrEiwr whom he had a son, named Constantine VI. and dyir^ whilst his son was yet young, left the regiment of the em- ' Urspei^ensis] Auspurgecsis A. ' all images] alMhings B. TJspurgensis B. ■ of the churches] of churches A. " Antoninus] Anthonius A.B. ii Irene] Hyrene.orHirene/ftrougft- ■ at the last] at the least B. oui A, J who reigned] which reined A. , Google 1S4 The Second Part of the Sermon pire, and governance of his youns son, to his wife Irene'', These things were done in the church about the year of our Lord 760. Note here, I pray you, in this process of the story, that in the churches of Asia and Greece there were no images publicly by the space of almost seven hmi- dred years. And there is no doubt but the primitive church next the apostles' time" wa^ most pure. Note also, that ■when the contention began about images, how of six Chris- tian emperors, wlio were the chief magistrates by God's law to be obeyed, only one, which was Theodosius, who reigned but one year, held with images. All the other emperors, and all the learned men and bishops of the east church, and that in assembled councils, condemned them, besides the two emperors before mentioned, Valens and Theodosius II. who were long before these times, who straitly forbad that any images should be made. And uni- versally after this time all the emperors of Greece (only Theodosius excepted) destroyed continually all images. Now, on the contrary part, note ye, that the bishops of Rome, being no ordinary magistrates appointed of God, out of their diocese, but usurpers of princes' authority, contrary to God's word, were the maintaiiiers of images against God's word, and stirrer up of sedition and rebel- lion, and workers of continual treason against their sove- reign lords, contrary to God's law, and the ordinances of all human, laws, being not only enemies to God, but also rebels and traitors against their princes. These be the first bring- ers in of images openly into churches. These be the mEiin- tainers of them in the churches: and these be the means, whereby they have maintained them; to wit, conspiracy, treason, and rebellion against God and their princes. Now to proceed in the history'', most worthy to be known. In the nonage of Constantino VI. the empress Irene, his mother, in whose hands the regiment of the em- pire remained, was governed much by the advice of Theo- dore, bishop, and Tharasius, patriarch of Constantinople, who practised and held with the bishop of Rome in main- taining of images most eamesdy. By whose counsel and entreaty, the emprera first most wickedly digged up the body of her father-in-law Constantine V, and commanded it to be openly burned, Eind the ashes to be thrown into the sea. Which example (as the constant report goeth*) had hke to have been put in practice with princes' corses in our days, had the authority of the holy father continued but a 'Irene] HyrenejOrHircQeiAroi^S- " in ihe history] to the history A. out A. • goelh] giveih A, , Google against Peril of Idolatry. 185 little longer. The cause, why the empress Irene thus used her father-in-law, was, for that he, when he was alive, had destroyed images, and had taken away the sumptuous or- naments of churches, saying, " that Christ, whose temples they were, allowed poverty, and not pearls and precious stones." Afterward the said Irene, at the persuasion of Adrian, bishop of Rome, and Paul, the patriarch of Constan- tinople, and his successor Tharasius, assembled a council of the bishops of Asia and Greece, at the city Nicea; where the bishop of Rome's legates being presidents of tlie council, and ordering all things as they listed, the council, which weref assembled before under the emperor Constantine V. and had decreed, that all images should be destroyed, was condemned as an heretical coimcil and a^embly: and a de- cree was made, that images should be put upB in ailtheAdcci churches of Greece; and that honour and worship also should j^™*^^' be given unto the said images. And so the empress, sparing no diligence in setting up of images, nor cost in decking them in all churches, made Constantinople within a short time altogether like Rome itself. And now you may see that come'' to pass, which bishop Sereiras feared, and Gregory I. forbade in vain; to wit, that images should in no wise be worshipped. For now not only the simple and unwise, (unto whom images, as the Scriptures teach, be specially a snare,) but the bishops, and learned men also, fail to idolatry by occasion of images, yea, and make decrees and laws' for the maintenance of the same. So hard is it, and indeed impossible, any long time to have images publicly in churches and temples without idolatry, as by the space of little more than one hundred years betwixt Gregory I. forbidding most strictly the worshipping of images, and Gregory III., Paid, and Leo III. bishops of Rome, with this council, command- ing and decreeing that images should be worshipped, most evidently appeareth. Now when Constantine, the young emperor, came to the age of twenty years, he was daily in less and less esti- mation. For such as were about his mother persuaded her, that it was God's determination, that she should reign alone, and not her son with her. The ambitious woman, believing the same, deprived her son of all imperial dig- nity; and compelled all the men of war, with their cap- tains, to swear to her, that they would not suffer her son Constantine to reign during her life. With which indig- nity the young prince being moved, recovered the regiment >y Google 186 Th& Second Part of the Sermon of the empire unto himself by force ; and being brought up in true religion in his father's time, seeing the super- stition of his mother Irene, and the idolatry committed by images, cast down, brake, and burned all the idols and images that his mother had set up. But within a few years after, Irene, the empress, taken again into her son's favour, ailer she had persuaded him to put out Nicephorus his uncle's eyes, and to cut out the tongues of his four other uncles, and to forsake his wife, and by such means to bring him into hatred'' with all his subjects ; now further to declare that she was no changehng, but the same woman that had before digged up and burned her father-in-law's body, and that she would be as natural a mother as she had been a kind daughter', seeing the images, which she loved so well, and had with so great cost set up, daily desti-oyed by her son, the emperor, by the help of certain good companions, deprived her son of the empire ; and first, like a kind and loving mother, put out both his eyes, and laid him in prison, where, after long and many torments, she at the last most cruelly slew him. In this history, joined to Eutropius, it is ■written, that the sun was darkened by the space of seventeen days most strangely and dreadfully, and that all men said, that for the horribleness of that cruel and unnatiual fact of Irene, and the putting out of the emperor's eyes, the sun had lost his light. But, indeed, God would signify, by the darkness of the sun, into what darkness and blindness of ignorance and idolatry Christendom" should fall by the occasion of images. The bright sun of his eternal truth, and light of his holy word, by the mists and black clouds of men's traditions being blemished and darkened, as by sundry most terrible earthquakes, that happened about the same time, God signified, that the quiet estate" of true religion should by such idolatry be most horribly tossed and turmoiled. And here may you see what a gra- cious and virtuous lady this Irene was, how loving a niece to her husband's uncles, how kind a mother-in-law to her son's wife, how loving a daughter to her father-in-law, how natural a mother to her own son, and what a stout and vahant captain the bishops of Rome had of her, for the settuig up and maintenance of their idols or images". Surely they could not have foimd a meeter patron for the main- tenance of such a matter, than this Irene, whose ambition ' inlo haired] in hatred A, ■ estate] slate A. 'a kind daughter] kind daughter A. ° or images] and images A. B Christendom] all Christendom A, , Google against Peril of Idolatry. 187 and desire of rule was insatiable, whose treason, continually studied and wrought, was most abominable, whose wicked and unnatural cruelty parsed Medea and Progne, whose detestable parricides have ministered matter to poets to write their horrible tragedies. And yet certain historiographers, who do put in writing all these her horrible wickednessesP, for love they had to images, which she maintained, do praisei her as a godly empress, and as sent from God. Such is the blindness of false superstition, if it once take possession in a man's mind, that it will both declare the vices of wicked princes, and also commend them. But not long after, the said Irene being suspected to the princes and lords of Greece of treason, in alienating the empire to Charles king of the Francons, and for practising a secret marriage between herself and the said king, and being convicted of the same, was by the said lords deposed and deprived again of the empire, and carried into exile into the island Lesbos, ■where she ended her lewd life. While' these tragedies about images were thus work- ing' in Greece, the same question of the use of images in churches began to be moved in Spain also. Andat Eli-Anmi beri, a notable' city, now called Granate, was a council ^^ of Spanish bishops and other learned men assembled; and there, after long dehberation and debating of the matter, it was concluded at length by the" whole council, after this sort, in the thirty^ixth article. We thmk that pictures ought not to be in churches, Beer lest that which is honoured or worshipped be painted on™ walls. And in the forty-first canon of that council, it is thus written: "We thought good to admonish the faithful, that, as much as in them lieth, they suffer no images to be in their houses : but if they fear any violence of their servants, at the least let them keep themselves clean and pure ft"om images; if they do not so, let them be ac- counted as none of the church." Note here, I pray you, how a whole and great country in the west and south parts of Europe, nearer to Rome a great deal than to Greece in situation of place, do agree with the Greeks against images, and do not only forbid them in churches, but also in pri- vate houses, and do excommunicate them that do the con- trary : and another council of the learned men of all Spain Yet also, called concilium Toleianum duodecimum, decreed and^^^ » wiclrednesses] wickedness A. ■ working] in working A. « do praise] to praise A. • notable] noble A. ' WhOe] Whiles A. " by the] of the A. >y Google 1S8 The S&cond Part of the Sermon determined likewise against images and image-worshippers. But when these decrees of the Spanish council at Eliberi came to the knowledge of the bishop of Rome and his ad- herents, they, fearing' lest aU Germany also would decree against images and forsake them, thought to prevent the matter, and by the consent and help of the prince of Francons (whose power was then most great in the west parts of the world) assembled a council of Germans at Frankford, and there procured the Spanish council against images aforementioned to be condemned by the name of the Felician heresy, (for that Felix, bishop of Aquitania, was chief in that coimcil,) and obtained that the acts of the second Nicene council assembled by Irene, (the holy em- press whom ye heard of before,) and the sentence of the bishop of Rome for images, might be received. For much after this sort do the Papists report of the history^ of the council of Frankford. Notwithstanding the book of Caroltis Magnus his own writing, as the title sheweth, which is now put in print, and commonly in men's hands, sheweth the judgment of that prince, and of the whole council of Frank- ford also, to be. against images, and against the second council of Nice assembled by Irene for images ; and calleth it an arrogant, foolish, and ungodly council ; and declareth the assembly of the council of Frankford to have been di- rectly made and gathered against that Nicene council, and the errors of the same. So that it must needs follow, that either there were in one prince's time two councils as- sembled at Frankford, one contrary to the other% which by no history doth appear ; or else that after their custom the popes and Papists have most shamefully corrupted the council^ as their manner is to handle, not only councils, but also all histories and writings of the old doctors, falsifying and corrupting them for the mamtenance of their wicked and ungodly purposes, as hath in tunes of late come to light, and doth in oui days more and more con- .idtinually appear most evidently. Let the forged gift of "«' Constantine, and the notable attempt to falsify the first Nicene council for the pope's supremacy, practised by cii popes in St, Augustine's time, be a witness hereof: which '«i- practice indeed had then taken eflcct, had not the diligence and wisdom of St. Augustine, and other learned and godly bishops in Afric, by their great labour and charges also, resisted and stopped the same. Now to come towards an end of this history, and to shew you the principal point >y Google against Peril of Idolatry. 189 that came to pass by the maintenance of images. Whereas, from Constantinus Magnus' time, iintil this day"", all au- thority imperial and princely dominion of the empire of Rome remained continually in the right and possession of the emperors, who had their continuance and seat imperial at Constantinople, the city royal : Leo the third, then bi- shop of Rome, seeing the Greek emperors so bent against his gods of gold and silver, timber and stone, and having the king of the Francons or Frenchmen, named Charles, whose power was exceeding great in the west countries, very applicable to his mind, for causes hereafter appearing, under the pretence that they of Constantinople were for that matter of images under the pope's ban and curse, and therefore unworthy to be emperors, or to bear rule, and for that the emperors of Greece, being far off, were not ready at a beck to defend the pope against the Lombards his enemies, and other'^ with whom he had variance : this Leo the third, I say, attempted a thing exceeding strange and unheard of before, iind of incredible boldness and presumption: for he by his papal authority doth translate the government of the empire and the crown and name imperial from the Greeks, and giveth it unto Charles the great, king of the Francons, not without the consent of the forenamed Irene, empress of Greece, who also sought to be joined in mar- riage with the said Charles. For the which cause the said Thei Irene was by the lords of Greece deposed and banished, as^^^ one that had betrayed the empire, as ye before have heard, of ou And the said princes of Greece did, after the deprivation of the said Irene, by common consent, elect and create, as they always Imd done, an emperor named Nicephorus, whom the bishop of Rome, and they of the west, would not acknowledge for their emperor ; for they had already created them another, and so there became two emperors. And the empire, which was before one, was divided into two parts, upon occasion of idols and images, and the wor- shipping of fcem : even as the kingdom of the Israelites was in old time, for the like cause of idolatry, divided in king Roboam his time. And so the bishop of Rome having the favour of Charles the great by this means assured to him, was wondrously enhanced in power and authority, and did in all the west church, especially* in Italy, what he lust, where images were set up, garnished, and worshipped of all sorts of men. But images were not so fast set up, and so much honotired in Italy and the west, but Nicephorus, emperor ' this day] that day A. = olher] others A. ^ especially] specially A. , Google 190 The. Second Part of the Sermon Or, swurnius. of Constantinople, and his successors Scamatius, the two Michaels, Leo, Theophilus, and other emperors their suc- cessors in the empire of Greece, continually pulled them down, brake them, burned them, and destroyed them as fast. And when Theodoras emperor would at the council of Lyons have agreed with the bishop of Rome, and have set up images, he was by the nobles of the empire of Greece deprived, and another chosen in his place ; and so rose a jealousy, suspicion, grudge, hatred, and enmity between the Christians and empires of the east countries and west, which could never be quenched or pacified. So that when the Saracens first, and afterward the Tmks, invaded the Christians, the one part of Christendom would not help the other. By reason whereof at the last, the noble empire of Greece, and the city imperial Constantinople, was lost, and is come into the hands of the infidels, who now have overrun almost all Christendom, and possessing past the mid- dle of Hungary, which is part of the west empire, do hang over all our heads, to the utter danger of all Christendom. Thus we see what a sea of mischiefs the maintenance of images hath wrought with it; what an horrible schism between the east and the west church ; what an hatred between one Christian and another ; councils against coun- cils, church agamst church. Christians against Christians, princes against princes, rebellions, treasons, unnatural and most cniel murders ; the daughter digging up and burning her father the emperor's body'; the mothtr, for love of idols, most abominably murdering her own son, being an emperor ; at the last, the tearing in sunder of Christendom and the empu-e into two pieces, till the infidels, Saracens and Turks, common enemies to both parts, have most cruelly vanquished, destroyed, and subdued the one part, the whole empire of Greece, Asia the Less, Thracia, Mace- donia, Epirus, imd many other great and. goodly countries and provinces, and have won a great piece of the other empire, and put the whole in dreadful fear and most hor- rible danger. For it is not without a just and great cause to be dread, lest as the empire of Rome was even for the tike cause of images, and the worshipping of them, torn in pieces and divided, as was for idolatry the kingdom of Israel in old time divided ; so like punishment, as for the like offence fell upon the Jews, will also light upon us; that is, lest the cruel tyrant, and enemy of our commonwealth and religion, the Turk, by God's just vengeance, in lUtewise • emperor's body] emperor his body A. , Google against Peril of Idolatry. 191 partly murder, and partly lead away into captivity us Christians, as did the Assyrian and Babylonian kings murder and lead away the Israelites ; and lest the empire of Rome and Christian religion be so utterly brought under foot, as was then the kingdom of Israel and true religion' of God, whereunto the matter already (as I have declared) shrewdly inclineth on our part, the greater part of Christen- dom, within less than three hundred years space, being brought intoB captivity and most miserable thraldom under the Turk'', and the noble empire of Greece clean everted. Whereas, if the Christians, divided by these image-matters, had holden together, no infidels and miscreants could thus have prevailed against Christendom, And all this mischief and misery, which we have hitherto fallen into, do we owe to our mighty gods of gold and silver, stock and stone, in whose help and defence (where they cannot help them- selves) we have trusted so long, until our enemies the in- fidels have overcome and overran us almost altogether. A just reward for those that have left the mighty living God, the Lord of hosts, and have stooped and given the honour due to him to dead blocks and stocks, who have eyes and see not, ears and hear not', feet and cannot go, and so forth, and are cursed of God, and all they that make them, and that put their trust in them. Thus you understand, well-beloved in our saviour Christ, by the judgment of the old learned and godly doctors of the church, and by ancient histories ecclesiastical, agree- ing to the verity of God's word, alleged out of the Old Testament and the New, that images and image-worship- ping were in the primitive church (which was most pure and uncorrupt) abhorred and detested; as abominable and contrary to true Christian rehgion. And that when images began to creep into the church, they were not only spoken and written against by godly and learned bishops, doctors, and clerks, but also condemned by whole coimciis of bi- shops and learned men assembled together ; yea, ■the said images by many Christian emperors and bishops were de- faced, broken, and destroyed, and that above seven hun- dred and eight hundred years ago, and that therefore it is not of late days (£ts some would bear you in hand) that images and image-worshipping have been spoken and writ- ten against. Finally, you have heard what mischief and misery hath by the occasion of the said images fallen upon whole Christendom, besides the loss of infinite souls, which >y Google 193 The Third Part of the Sermon is most horrible of all. Wherefore let us beseech God, that we, being warned by his holy word, forbidding all idol- atry, and by the writing'' of old godly doctors, and eccle- siastical histories, written and preserved by God's ordinEuice for our admonition and warning, may flee from all idolatry, and so escape the horrible punishment and plagues, as weil worldly as everlasting, threatened for the same, which God our heavenly father grant us, for our only saviour and me- diator, Jesus Christ's sake. Amen. The Third Part of the Homily against Images, and the worshipping of them, containing the Confutation of the principal Arguments which are used to he made for the Maintenance of Images. Which Part may servS to instruct the Curates themselves, or Men of goodV--'-- '■ IN OW ye have heard how plainly, how vehemently, and that in many places, the word of God speaketh against not only idolatry and worshipping of images, but also against idols and images themselves ; (I mean always thus herein, in that we be stirred and provoked by them to worship them, and not as though they were simply forbidden by the New Testament, without such occasion and danger.) And ye have heard likewise out of histories ecclesiastical, the begin- nmg, proceeding, and success of idolatry by images, and the great contention in the church of Christ about them, to the great trouble and decay of Christendom. And withal ye have heard the sentences of old ancient fathers, and godly learned doctors and bishops, agamst images and idolatry, taken out of their own writings. It remaineth, that such reasons as be made for the maintenance of images, and ex- cessive painting, gilding, and decking, as well of them as of the temples or churches, also be answered and confuted, partly by application of some places before alleged to their reasons,and partly by otherwise answering the same. Which part hath the last place in this treatise, for that it cannot be well understood" of the meaner sort, nor the arguments of image-maintamers can, without prolixity too much tedious", be answered without the knowledge of the treatise going be- ► writing] wrilings A. » be well miderstood] well be un- >y Google against Peril of Idolatry. 193 fore. And although divers things before mentioned be here rehearsed again, yet this repetition is not superfluous, but in a manner necessary, for that the simple sort cannot else understand how the aforesaid places are to be applied to the arguments of such as do maintain images, wherewith other- wise they might be abused. First, it is alleged by them that maintain images, that all laws, prohibitions, and curses, noted by us out of the holy scripture, and sentences of the doctors also by us alleged, against images and the worshipping of them, appertain to the idols of the Gentiles or pagans, as the idol of Jupiter, Mars, Mercury, &c. and not to our images of God, of Christ, and his saints. But it shall be declared both by God's word, and the sentences of the ancient doctors, and judgment of the primitive church, that all images, as well ours as the idols of the Gentiles, be forbidden and unlawful, namely in churches and temples. And first this is to be replied out of God's woid, that tho imagjes of God the Father, the Son, and the Holy Ghost, either severally, or the images of the Trinity, which we had in every church, be by the scriptures expressly and directly forbidden and condemned, as appcar- eth by these places : The Lord spake unto you out of the Dem. middle of fire: you heard the voice or sound of his words, but you did see no form or shape at all, lest peradventure you, being deceived, should make to yourself any graven image or likeness: and so forth, as is at large rehearsed in the first part of this treatise" against images. And therefore ui the old law, the middle of the propitiatory, which pre- sented? God's seat, was empty, lest any should talce occasion to make any similitude or likeness of him. E^aiasi, after he hath set forth the incomprehensible majesty of God, he asketh, To whom then will ye make God like? or what si-^^'"^ militudewillyesetupuntohim? Shall the carver make him a carved' image? j3nd shall the goldsmith cover him with gold, or cast him into af&rm of silver plates? And for the poor man, shall theimage-m.aker frame animage of timber, that he m,ay have somewhat to set up also? And after this he crieth out: O wretches, heardye never of this? Hath itfimia not been preached to you since* the beginning, how by the creation of the world, and the greatness of the work, they might understand the mojesfy of God, the maker and crea- tor of all, to be grea/er than that it could be expressed or set forth in any image or bodily similitude? Thus far the pro- ° treatise] trealy A. ' carved] carveii A. p presented] represented A. ■ since] sith A. « Esaias] Esay A. , Google 194 Th& Third Part of the Sermon phet Esaias', who, from the forty-fourth chapter to the forty- ninth, intreateth in a manner of no other thing, j^nd St. Paul, in the Acts of the Apostles, evidently teacheth the iBir, [29.] same, that no similitude can be made unto God, in gold, silver, stone, or any other matter. By these and many other places of scripture it is evident, that no image either ought or can be made unto God. For how can God, a most pure ^irit, whom man never saw, be expressed by a gross, bodily, and visible similitude ? How can the infinite ma- jesty and greatness of God, incomprehensible to man's mind, much more not able to be compassed with the sense, be expressed in a small" and little image? How can a dead and dumb image express the living God? What can an image, which, when it is fallen, cannot rise up again, wliich can neither help his friends, nor hurt his enemies, express of the most puissant and mighty God, who Eilone is able to reward his friends, and to destroy his enemies everlastingly? bac, a, [le.] A man might justly cry with the prophet Habacuc, Shall such images instruct or teach any thing right of God? or shall they become doctors? Wherefore men that have made an image of God, whereby to honour him, have thereby dishonoured him most highly, diminished his majesty, ble- mished his glory, and falsified his truth. And therefore St. Paul saith, that such as have framed any similitude or image of God, like a mortal man, or any other hkeness, in ni, 1. [iso timber, stone, or other matter, have changed his truth into a lie. For both they thoi^ht it to be no longer that which it was, a stock or a stone, and took it to be that which it was not, as God, or an image of God. Wherefore an image in e. [44.] of God is not only a lie, but a double lie also. But the devil is a liar, and the father of lies: wherefore the lying images, which be made of God, to his great dishonour, and horrible danger of his people, came irom the devil. Wherefore they be convict of foolishness and wicked- ness in making of images of God, or the Trinity, for that no image of God ought or can be made, as by the scrip- tures and good reason evidently appeareth : yea, and once to desire an image of God, cometh of infidelity, thinking not God to be present, except they might see some sign or image of him, as appeEireth by the Hebrews in the wil- derness, willmg Aaron to make them gods, whom they might see go before them. Where they object, that seeing in Esaias and Daniel be certain descriptions of God, as sittir^ on a high seat, &c, why may not a painter like- ly GoOglc against Peril qf Idolatry. 193 wise set him forth in colours to be seen, as it were a judge sitting in a throne, as well as he is described in writing by the prophets% seeing that scripture, or writing, and picture differ hut a little ? First, it is to be answered, that things forbidden by God's word, as painting of images of God, and thin^ permitted of God, as such descriptions used of the prophets, be not all one : neither ought nor can man's reason (although it shew never so goodly) prevail any thing agair^t God's express word, and plain statute-law, as I may well term it. Furthermore, the scripture, although it have certain descriptions of God, yet if you read on forth, it expoundeth itself, declaring, that God is a pure spirh, infinite, who replenisheth heaven and earth, which the pic- ture doth not, nor expoundeth^' itself, but rather, when it hath set God forth in a bodily similitude, leaveth a man there, and will easily bring one into the heresy of the An- thropomorphites, thinking God to have hands and feet, and to sit as a man doth : which they that do (saith St. Au- gustine in his book Be Fide et Symbolo, cap. 7.) fall into that sacrilege, which the apostle detesteth in those, who have changed the gloiy of the incorruptible God into the similitude of a corruptible man. For it is wickedness for a Christian to erect such an image to God in a temple, and much more wickedness to erect such a one in his heart, by believing of it. But to this they reply, that, this reason notwithstanding, images of Christ may be made, for that he took upon him flesh, and became man. It were well that they would first grant, that they have hitherto done most wickedly, in making and maintaining of images of God and of the Trinity in every place, whereof they are by force of God's word and good reason convicted; and then to descend to the trial for other images. Now concerning their objection, that an image of Christ may be made, the answer is easy : for in God's word and religion, it is not only required^ whether a thuig may be done or no ; but also, whether it be lawful and agreeable to God's word to be done or no. For all wickedness may be and is daily done, which yet ought not to be done. And the words of the reasons above alleged out of the scriptures are, that images neither ought nor can be made unto God. Wherefore to reply, that images of Christ may be made, except withal it be proved that it is lawful for them to be made, is, rather than to hold one's peace, to say somewhat, but nothing to the purpose. And yet it appeareth that no reqiiired] inquired A. , Google 196 The Third Part of Ike Sermon image can be made of Christ, but a lying image, (as the scripture peculiarly calleth images lies,) for Christ is God i.[23] and man. Seeing therefore, that for the Godhead', which is the most excellent part, no images can be made, it is falsely caOed the image of Christ. Wherefore images of Christ be not only defects, but also lies. Which reason serveth also for the images of saints, whose souls, the most'' excellent parts of them, can by no images be presented and expressed. Wherefore they be no images of saints, whose souls reign m joy with God, but of the bodies of saints, which as yet lie putrefied in the graves. Furthermore, no true image can be made of Christ's body, for it is unknown now of what form and countenance he was. And there be in Greece, and at Rome, and in other places, divers images of Christ, and none of them like to other'^; and yet every of them affirmeth, that theirs is the true and lively image of Christ, which cannot possible be. Wherefore, as soon as an image of Christ is made, by and by is a lie made of him, which by God's word is forbidden. Which also is true of the images of any saints of antiquity, for that it is unknown of what form and countenance they were. Wherefore seeing that religion ought to be grounded upon truth, images, which cannot be without lies, ought not to be made, or put to any use of religion, or to be placed in churches and temples, places peculiarly appointed to true religion and service of God. And thus much, that no true image of God, our saviour Christ, or his saints, can be made : wherewithal is also confuted that their allegation, that images be the laymen's books. For it is evident, by that* which is afore rehearsed, that they teach no things of God, of our saviour Christ, and of his saints, but lies and errors. Wherefore, either they be no books, or, if they be, they be false and' lying books, the teachers of all error. And now if it should be admitted and granted, that an image of Christ could truly be made, yet it is« unlawful that it should be made, yea, or that the image of any saint should be made, specially to be set up in temples, to the great and unavoidable danger of idolatry, as hereafter shall be proved. And first concerning the image of Christ, that though it might be had truly, yet it were unlawful to have :,24. it in churches publicly, is a notable place in Irenteus, who reproved the heretics, called Gnostici, for that they carried about the image of Christ, made truly after his own pro- • for the Godhead] of the Godhead ' other] another A. A- ^ by thai] of that A. <' the most] the more A. • yet it is] yet is it A. >y Google against Peril of Idolatry. I'Jl portion in Pilate's time, (as they said,) and therefore more to be esteemed than those lying images of him, which we now have. The which Gnostici also used to set garlands upon the head of the said image, to shew their affection to it. — But to go to God's word. Be not, I pray you, the words^ of the scripture plain? Beware lest thou, deingLevii..2s.[\.^ deceived, make to thyself (to say, to any use of religion) any g^lpf-i^^^. graven image, or ariy similitude of any thing, fyc. •^wrfBiie.simiutudo. cursed be the man that maketh a graven or molten image, ^^"^^ ^- C^-J abomination before the Lord, ^c. Be not our images such? Be not our images of Christ and his saints either carved, or molten, or casts, or similitudes of men and women ? It is happy*" that we have not followed the Gentiles in making of images of beasts, fishes, and vermines also. Notwith- standing, the image of an horse, as also the image 'of the ass that Christ rode on, have in divers places been brought into the church and temple of God. And is not that which is written in the beginning of the Lord's most holy law, and daily read unto you, most evident also? TAou shall Eso^.^.t-i-] not make aiiy likeness of any thing in heaven above, in earth beneath, or in the water under the earth, S^c. Could any more be forbidden and said than this ; either of the kinds of images, which be either carved, molten, or otherwise similitudes; or of things, whereof images are forbidden to be made ? Are not all things either in heaven, earth, or water under the earth ? And be not our images of Christ and his saints likenesses of things in heaven, earth, or in the water? If they continue in their former auswer, that these prohibitions concern the idols of the Gentiles, and not our images ; first, that answer is alrettdy confuted, concerning the images of God and the Trinity at large, and concerning the images of Christ also, by IreuEeus. And that the law of God is likewise to be understood' against all our images, as well of Christ as his saints, in temples and churches, appeareth further by the judgment of the old doctors, and the primitive church, I^iphanius renting a painted cloth, wherein was the pictnre of Christ, or of some saint, affirming it to be against our religion, that any such image should be had in the temple or church, (as is before'' at large declared,) judged, that not only idols of the Gentiles, but that all images of Christ and his saints also, were forbidden by God's word and our religion. Lac- tantius affhming it to be certain, that no true religion can ' words] works A. * It is happy] Is it happy A, , Google ,198 Ths Third Part of (he Sermon be where any image' or picture is, {as is before declared,) judged, that as weil al! images and pictures, as tiie idols of the Gentiles, were forbidden, else would he not so ge- b. i. c. 3, nerally have spoken and pronounced of them. And St, ! C)v. Dei. Augustin (as is before alleged) greatly alloweth M. Varro, affirming that religion is most pure without images ; and saith himself, images be of more force to crook an unhappy iFsai.ss. soul, than to teach and instruct it. And he saith further, "I "3. Every child, yea, every beast bnoweth that it is not Gkid that they see. Wherefore then doth the Holy Ghost so often monish us of that ■which all men know ? Whereunto St, Augustin answerefh thus : For, saith lie, when images are placed in temples, and set in honourable sublimity, and begin once to be worshipped, forthwith breedeth the most vile iiffection of error. This is St. Augustin's judgment of images in churches, that by and by they breed error and idolatry. The Christian emperors, the learned bishops, all the learned men of Asia, Greece, and Spain, assembled in councils at Constantinople and in Spain, seven and eight hundred years ago, and more, condemning and destroying all images, as well of Christ as of the saints, set up by the Christians, (as is before at large declared,) testify, tliat they understood God's word so, that it forbade our images, as 'M. 14. [13.] well as the idols ot the Gentiles. And as it is written. Sap. 14, that images were not from the beginning, neither shall they continue to the end : so were they not in the begin- ning in the primitive church; God grant they may in the end be destroyed. For all Christians in the primitive rigen-cont. church, as Origeu against Celsus, Cyprian also, and Ar- ^c ™i^njg' *' nobius do testify, were sore charged and complained on, iiitm Deiiie- that they had no altars nor images. Wherefore did they """■ not, I pray you, conform themselves to the Gentiles in making of images, but for lack of them sustained their heavy displeasure, if they had taken it to be lawful by God's word to have images ? It is evident, therefore, that they took all images to be unlawful in the church or tem- ple of God, and therefore had none, (though the Gentiles therefore were most highly displeased,) following this rule, ciB s, [M 3 tVe must obey God rather than men. And Zephyrus'", in his notes upon the Apology of Tertullian, gathereth, that all his vehement persuasion should be but cold, ex- cept we know this once for all, that Christian men in his time did most hate images, with their ornaments. And irenteus (as is above declared) reproveth the heretics called 1 any image] an image A. , Google against Peril of Idolatry. 199 Gnostici, for that they carried about the image of Christ And therefore the primitive, church, which is specially to be followed, 2& most incorrupt and pure, had publicly in churches neither idols of the Gentiles, nor any other images, as things directly forbidden by God's word. And thus it K declared by God's word, the sentences of the doctors, and the judgment of the primitive church, which was most pure and sincere, that all images, as well ours as the idols of the Gentiles, be by God's word forbidden, and therefore unlawful, specially in temples and churches. Now if they {as their custom is) flee to this answer, that God's word forbiddeth not absolutely all images to be made, but that they should, not be made to be worshipped ; and that therefore we may have images, so we worship them not,- for that they be things indifferent, which may be abused, or well used. Which seemeth also to be the judgr ment of Damascene and Gregory I. as is above" declared. Damas. i. And this is one of their chief allegations for the maintenance fjl^^^''; of images, which have" been alleged sincC Gregory the Epist. ad ; first his time, """ """ Well then, we be come to their second allegation, which in part we would not sticU to grant them. For we are not so superstitious, or scrupulous, that we do abhor either flowers wrought in carpets, hangings, and other arras; either images' of princes, printed or stamped in their coins, which when Christ did see in a Roman coin, we, read not that he reprehended it; neither do we condemn the arts of painting and image-making, as wicked of themselves. But we would admit and grant them, that images used for no religion, or superstition rather, we mean images of none worshipped, nor in danger to be worshipped of any, may be suffered. But images placed publicly in temples cannot possibly be without danger of worshipping and idolatry, wherefore they are not publicly to be had. or suffered in temples and chmches. The Jews, to whom this law was first given ; (and yet beii^ a moral commandment, and not ceremonial, as' all doctors interpret it, bindeth us as well as them :) the Jews, I say, who should have the true sense and meaning of God's law, so peculiarly given imlo them, neither had in the beginning any images pubhely in their temple, (as Origenes and Josephus at large declareth,) nei- Otigen. ci ther, after the restitution of the temple, would by any*^"™"' » above] before A. ' images] the images A. » have] hath A. ' as] as also A. p since] sith A. >y Google 200 The Third Part of the Sermon ■ means consent to Herod, Pilate, or Petronius, that images ^' should be placed only in the temple at Jerusalem, although no worshipping of images was required at their hands ; but rather offered themselves to the death, than to assent tliat images should once be placed in the temple of God ; nei- ther would they suffer any image-maker among them. And Origen added' this cause, lest their minds should be plucked from God, to the contemplation of earthly things. And they are much commended for this earnest zeal, in main- taining of God's honour and true religion. And truth it is, that the Jews and Turks, who abhor images and idols, as directly forbidden by God's word, will never come to the truth of our religion, whiles the stumbhng-blocfcs oi' images remain amongst us, and lie in their way. If they object yet the brazen serpent, which Moses did set up, or the images of the cherubims*, or any other images, which the Jews had in their temple, the answer is easy: We must in rehgion obey God's general law, which bindeth all men, and not follow examples of particular dispensation, which be no warrants for us ; else we may by the same reason resume circumcision and sacrificing of beasts, and other rites per- mitted to the Jews. Neither can those images of cherubim", set in secret where no man might come, nor behold, be any example for our public setting up of images in churches and temples. But to let the Jews go. Where they say that images, so they be not worshipped, as things indifferent may be tolerable" in temples and churches ; we infer and say for the adversative, that all our images of God, our saviour Christ, and his saints, publicly set up in temples and churches', places peculiarly appointed to the true worship- ping of God, be not things indifferent, nor tolerable, but against God's law and commandment, takmg their own in- terpretation and exposition of it. First, for that all images, so set up publicly, have been worshipped of the unlearned and simple sort shortly after they have been publicly so set up, and in conclusion, of the wise and learned also. Secondly, for that they are worshipped in sundry places now in our time also. And thirdly, for that it is impossible that images of God, Christ, or his saints, can be suffered (especiaUy^ in temples and churches) any while or space, without worshipping of ■ added] addetli A, y temples and churches] churches ' cherubims] cherubios A. and temples A. " cherubim] cherubin A. » especiaMy] specially A. ' tolerable] tolerated A. , Google against Peril of Idolatry. 201 them: and that idolatry, wliich is most abominable before God, cannot possibly' be escaped and avoided, without the abolishing and destruction of images and pictures in tem- ples and churches, for that idolatry is to images, specially in temples and churches, an inseparable accident, (as they term it ;) so that inaages in churches and idolatry go always both together, and that therefore the one cannot be avoid- ed, except tiie other, specially in all pubhc places, be de- stroyed. Wherefore, to make images, and pubhcly to set them up in the. temples'" and churches, places appointed peculiarly to the service of God, is to make images to the use of religion, and not only against this precept, TAow [Caut. 5. s, 9. ■shalt make no manner of images'; but against this also. Thou shalt not bow down to them, nor worship them. For they being set up, have been, be, and ever will be worship- ped. And the full proof of that which in the beginning of the first part of this treaty was touched, is here to be made and performed; to wit, that our images and idols of the Gentiles be all one, as well in the things themselves, as also in that our images have been before, be now, and ever wdl be worshipped, in like form and manner, as the idols of the Gentiles were worshipped, so long as they be suffered in churches and temples. Whereupon it foUoweth, that our images in churches have been, be, and ever will be, none other but abominable idols, and be therefore no things indifierent. And every of these parts shall be proved ni order, as hereafter followeth. And first, that our images and the idols of the Gentiles simuiachra be all one concerning themselves, is most evident, the mat- geXTe" ler of them being gold, silver, or other metal, stone, wood, aumm. F^i clay or plaster, as were the idols of the Gentiles ; and so ^^"ipy"^"^. beii^ either molten or cast, either carved, graven, hewn, or DiuiachnU otherwise formed and fashioned after the simihtude ^.nd "p^^j^""" likeness of man or woman, be dead and dumb works of man's hands, having mouths* and speak not, eyes and see not, hands and feel not, feet and go not, and so, as well in form as matter, be altogether like the idols of the Gentiles, Insomuch that aU the titles, which be given to the idols in the scriptures, may be verified of o^^ images. Wherefore, no doubt but the like cmrses which are mentioned in the scriptures will light upon the makers and worshippers of them both. Secondly, that they have besn and be wor- shipped in our time, in like form and manner as were the idols of the Gentiles, is now to be proved. And for that ' possibly] possible A, 'images] image A. " m ihe temples] in temples A. ' mouths] mouth A >y Google 203 The Third Pari of the Sermon idolatry standeth chiefly in the mind, it shall in this part first be proved, that our image maintaincrs have had and have the same opinions and judgment of saints, whose images they have made and worshipped, as the Gentiles idolaters had of their gods. And afterwards* shall be de- clared, tiiat our image-maintainers and worshippers have used and use the same outward rites and inamier of honour- ing and worshipping their images, as the Gentiles did use before their idols; and that therefore they commit idolatry, as -well inwardly and outwardly, as did the wicked Gentiles idolaters. And concerning the first part of the idolatrous^ opinions of OUT image-maintainers.' What, I pray you, be such saints with us, to whom we attribute the defence of certain coun- • tries, spoiling God of his due honour herein, but Dii Tute- lares of the Gentiles idolaters? Such as were Beius to the Babylonians and Assyrians, Osiris and Isis to the Egyptians, Vulcan to the Lemnianss, and to such other. What be such saints, to whom the safeguard of certain cities are ap- pointed, but Dii Prassides with the Gentiles idolaters? Such as were at Delphos, Apollo ; at Athens, Minerva ; at Car^ thage, Juno; at Rome, Quirmus; &c. What be such saints, to whom, contrary to the use of the primitive church, temples and churches be builded, and altars erected, but Dii Patroni of the Gentiles idolaters ? Such as were in the Capitol, Jupiter; in Paphus temple, Venus; m Ephesus temple, Diana; and such like. Alas, we seem in thus thmking and doing to have learned our religion, not out of God's word, but out of the pagan poets, who say, Excessere omnes adytis, arisque relictis, Dii, qttibus imperium hoc steterat, &c. That is to say, AH the gods, by whose defence this empire stood, are gone out of the temples, and have forsaken their altars. And where one saint hath images in divers places, the same saint hath divers names tliereof, most like to the Gentiles. When you hear of our lady of Walsingham, our lady of Ipswich, our lady of Wilsdon and such other; what is it but an imitation of the Gentiles ■ idolaters? Diana Agrotera, Diana Coryphea, Diana Ephe- sia, &c. Venus Cypria, Venus Paphia, Venus Gnidia. Whereby is evidently meant, that the saint for the image sake should ui those places, yea, ui the images themselves have a dwelling, which is the ground of their idolatry. For where no images be, they have no such means. Terentius B Lemnians] Lennians A. , Google against Ptril of Idolatry. 203 Varro sheweth, that there were three hundred Jupiters in his time : there were no (ewer Veneres and Dians:: we had no fewer Christophers, ladies, and Mary Magdalens, and other saints. (Enoniaus and Hesiodas shew, that in their time there were thbty thousand gods. I think we had no fewer saints, to whom we gave the honour due to GSod. And they have not only spoiled the true living God of his due honour in temples, cities, countries, and lands, by such devices and inventions, as the Gentiles idolaters have done before them : but the sea and waters have as well special saints with them, as they had gods with the Gentiles, Nep- tune, Triton, Nereus, Castor and Pollux, Yenus, and such otlier: in whose places be come St. Christopher, St. Cle- ment, and divers other, and specially our lady, to whom shipmen sing Ave, maris stella. Neither hath the fire scaped the idolatrous'' inventions. For, instead of Vulcan and Vesta, the Gentiles' gods of the tire, our men have placed St. Agatha, and make letters on her day for to quench fire with. Every artificer and professson hath his special saint, as a peculiar god. As for example, scholars have St. Nicholas and St Gregory; painters, St. Luke; neither lack soldiers their Mars, nor lovers their Venus, amongst Christ- ians. All diseases have their special saints, as gods the curers of them ; the pocks St. Roch, the falling-evil St. Cornelius, the tooth-ache St, Apollin, &c. Neither do beasts and cattle lack their gods with us ; for St. Loy is the horse- leech, and SL Anthony the swineherd, &c. Where is God's providence and due honour in the mean season ? who saith, The heavens be mine, and the earth is mine, the whole toorld f"™'- '"■ '*■.! and all that in it is: I do give victor;/, and Ipultojlight;^'^'-^-^'^'^ of me be all counsels and help, SfC. Except I keep the cify,V^''i^'>-i-^ in vain doth he toatch that leeepeth it. Thou, Lord, shall i^s. 3«. 6,] save both men and beasts. But we have lefl; him neither heaven, nor earth, nor water, nor country, nor city, peace nor war' to rule and govern, neither men, nor beasts, nor their diseases to cure ; that a godly man might justly for zealous indignation cry out, 0 heaven, Dearth, and seas, what madness and wickedness against Gfld are men fallen into! What dishonoiu' do the creatures to their Creator and Maker! And if we remember God sometime, yet, because we doubt of his ability or will to help, we join to him an- other helper, as he were a noun adjective, using these say- ings : such as iearn, God and St. Nicholas be my speed : such as neese, God help and St. John : to the horse, God '' the idolalrous] Iheir idolalrous A. , Google 204 The Third Part of the Sermon and St, Loy save thee. Thus we are become like horses and mulesj which have no understanding. For is there not one God only, who by his power and wisdom made all things, and by his providence governeth the same, and by his goodness maiiitaineth and saveth them ? Be not all thmgs of him, by him, and throvgk him ? Why dost thou tmn from the Creator to the creatures ? This is the manner of the Gentiles idolaters : but thou art a Christian, and therefore by Christ alone hast access to God (he father, and help of him only. These things are not written to any re- proach of the saints themselves, who were the true servants of God, and did give all honour to him, taking none unto themselves, and are blessed souls with God ; but against our foolishness and wickedness, making of the true servants of God, false gods, by attributing to them the power and honour which is God's, and due to him only. And for that we have such opinions of the power and ready help of saints, all our legends, hymns, sequences, and masses, did contain stories,, lauds, and praises of them, and prayers to them; yea, and sermons also altogether of them, and to their praises, God's word being clean laid aside. And this we do altogether agreeable to the saints, as did the Gentiles idolators to their false gods. For these opuiions which men have had of mortal persons, were they never so holy, the old most godly and learned Christians have written against the feigned gods of the Gentiles, and Christian princes have destroyed their images, who, if they were now living, would doubtless likewise both write against our false opinions of saints, and also destroy their images. For it is evident, that our image-maintainers have the same opinion'' of saints, which the Gentiles had of their false gods, and thereby are moved to make them images, as the Gentiles did. If answer be made, that they make saints but inter- cessors to God, and mean for such things as they would obtain of God : that is, even after the Gentiles' idolatrous' it. usage, to make them of saints, gods, called Dii Medioxuni, to be mean intercessors and helpers to God, as though he did not hear, or should be weary if he did all alone. So did the Gentiles teach, that there was one chief power working by other, as means ; and so they made all gods subject to fate or destiny ; as Lucian in his Dialogues feigneth that Neptune made suit to Merciuy, that he might speak with Jupiter. And therefore in this also, it is most evident, that our image-maintainers be all one in opinion with the Gen- tiles idolaters. ' opiaioa] opinions A. ' idoiatrous] idolatrious A. , Google against Peril of Idolatry. 205 Now remaineth the third part, that their rites and cere- monies, in honouring and worsliipping of the images or saints, be all one with the rites which the Gentiles idolaters used in honouring their idols. First, what meaneth it, that Christians, after the example of the Gentiles idolaters, go on pilgrimage to visit images, where they have the like at home, hut that they have a more opinion of holiness and virtue in some images, than other some, like as the Gentiles idolaters had ? Which is the readiest way to bring them to idolatry by worshipping of them, and directly against God's word, who saith. Seek me, and ye shall live ; and do not Amos 6. n, s. seek Bethel; enlernot"' into Gilgal, neither go to Beer- sheba. And against such as had any superstition in the holiness" of the place, as though they should be heard for the place's sake", saying, Our fathers loorshipped in i his iohat. pJO-] mountain: and ye sat/, that at Jerusalem is the place tvhere men should worship; our saviour Christ pronounceth, Be- [Ver, ai. ss.j Iteve me, the hotir cometh, token yon shall toorship the Fa- ther neither in this mountain, nor at Jerusalem; but true worshippers shall toorship (he Father in spirit and truth. But it is too well known, that by sitch pilgrimage §oing, lady Venus and her son Cupid were rather worshipped wantonly in the flesh, than God the father, and oiur saviour Christ his son, truly worshipped in the spirit And lit was very agreeable (as St. Paul teacheth) that they wTiich fell to idolatry, which is spiritual fornication, should also fall into carnal fornication, and all uncleannessi'jRom. j.lsi] by the jnst judgments of God, delivering them over to abo- m.inable concupiscences. What ifteaneth it, that Christian men, atler the use of the Gentiles idolaters, cap and kneel before images ? which, if they had any sense and gratitude, would kneel before men, carpenters, masons, plasterers, founders, and goldsmiths, tbeir makers aiid framers, by whose means they have at- tained this honour, which else should have been evil-favoured and rude lumps of clay, or plaster, pieces of timber, stone, or metal, without shape or fashion, and so without all esti- mation and honour, as that idol in the pagan poet confesseth, saying, "I was once a vile block, but now I am become aHoraiiim. god," &c. What a fond thing is it for man, who hath life K&anat,. and reason, to bow hin^elf to a dead and unsensible image, the work of his own hand ! Is not this stooping and kneel- ing before them, adoration of them, which is forbidden so n enter nol] neilher enter not A. " place's sake] place sake A. 0 the holiness) holiness B. p uncleanness] uncleanliness A. , Google 206 The Third Pari of the Sermon earnestly by God's word ? Let such as so fall down before images of saints, know and confess that they exhibit that ho- nour to dead stocks and stones, which the saints themselves, t» 10. [M.] Peter, Paul, and Barnabas, would not to be given them ^'*"' being alive ; which the angel of God forbiddeth to be given v,ia. [!0.] to him. And if they say they exhibit such honour not to the image, but to the saint whom it representeth, they are convicted of iblly, to believe that they please saints with that honour, which they abhor as a spoil of God's honour: for they be no changelings ; but now both havmg greater understanding, and more fervent love of God, do more abhor to deprive him of his due honour : and being now like unto the angels of God, do with angels flee to take unto them by sacrilege the honour due to God: and here- withal is confuted their lewd distinction of Latria and Bu- lla; where it is evident, that the saints of God cannot abide, that as much as any outward worshipping be done or ex- hibited to them. But Satan, God's enemy, desiring to rob God of his honour, desireth exceedingly that such honour lit. 4. [5,] might be given to him. Wherefore those which give the lionoiir due to the Creator, to any creature, do service ac- ceptable to no saints, who be the friends of God, but luito Satan, Godi and man's mortal and sworn enemy. And to attribute such desire of divine honour to saints, is to blot them with a most odious and devilish ignominy and villainy, and mdeed of saints to make them satans and very devils, whose property is to challenge to themselves the honour which is due to God only. And furthermore, in that they say that they do not wor- ship the images, as the Gentiles did their idols; but God and the saints, whom the images do represent ; and there- fore that their doings before images he not like the idolatry of the Gentiles before their idols ; St. Augustin, Lactantius, and Clemens, do prove evidently, that by this their answer tliey be ail one with the Gentiles idolaters. The Gentiles LIS. P3. 133. (saith St. Augustin) which seem to be of the purer religion, say. We worship not the images, but by the corporal image we do behold the signs of the things which we ought to worship. .M. i.a. insi. And Lactantius saith. The Gentiles say, we fear not the images, but them after whose hkeness the images be made, and to whose names they be consecrated'. Thus far Lac- tantius. . 3, art jecob. And Clemens saith. That serpent the devil uttereth these 1 God] God's A. ' eonsecraled] consecrate A. , Google against Peril of Idolatry. 207 words by the mouth of certain men : We, to the honour of the invisible God, worship visible images : which swreiy is most false. See how, in using the same excuses which the Glentiles idolaters pretended, they shew themselves to join' with them in idolatry. For, notwithstanding this excnse, St. Augustin, Clemens, and Lactantius prove them idolaters. And Clemens saith, That the serpent, the devil, piitteth such excuses in the mouth of idolaters. And the scriptures say', they worship the stocks and stones, (notwithstanding this excuse,) even as our image-maintainers do. And Eze- chiel therefore calleth the gods of the Assyrians stocks and stones, although they were but images of their gods. So are our images of God and the saints named by the names of God and his saints, after the use of the Gentiles. And the same Clemens saith thus, in the same book: They dare not give the name of the emperor to any other, for he punisheth his offender and traitor by and by : but they dare" give the name of God to other, because he for repentance suffereth his offenders. And even so do our image-worshippers give both names of God and the saints, and also the honour due to God, to their images, even as did the Gentiles idolaters to their idols. What should it mean, that they, according as did the Gentiles idolaters, light candles at noon-lime, or at midnight, before them, but therewith to honour them ? For other use is there none in so doing. For in the day it needeth not, but was ever a proverb of foolishness, to light a candle at noon-time. And in the night it availeth not to light a candle before the blind, and God hath neither use nor honour thereof. And concerning this candle-lighting, it is notable that Lactantius, above a thousand years ago, hath written after this manner; If they would behold the heavenly hght of the sun, theni-ib. should they perceive that God hath no need of their candles, ''P- who for the use of man hath made so goodly a light. And whereas in so little a circle of the sun, which for the great distance seemeth to be no greater than a man's head, there is so great brightness, that the sight of man's eye is not able to behold it, but if one steadfastly look upon it a while, his eyes will be dulled and blinded with darkness; how great hght, how great clearness may we think to be with God, with whom is no night nor darkness ? And so forth. And by and by he saith, Seemeth he therefore to be in his right mind, who" offereth up to the giver of light" the >y Google 208 The Third Part of the Sermon light of a wax candle for a gift? He requireth another hght of us, which is not smoky, but bright and clear, even the light of the mind and understanding. And shortly after he saith, But their gods, because they be earthly, have need of light, lest they remain in darkness, whose worshippers, because they understand no heavenly thing, do draw religion, which they use, down to the earth, in the wiiich, bemg dark of nature, is heed of hght. Where- fore they give to their gods no heavenly, but the earthly understanding of mortal men. And therefore they believe those things to be necessary and pleasant unto them, which are so to us, who have need either of meat when we be hungry, or drink when we be thirsty, or clothing when we be a cold, or when the sun is set, candle-hght, that we may see. Thus far Lactantius, and much more, too long here to write, of candle-lightmg in temples before images and idols for religion : whereby appeareth both the foolishness thereof, and also that in opinion and act we do agree alto- gether in oiu: candle-religion with the Gentiles idolaters. What meaneth it that they, after the example of the Gen- tiles idolaters, bum incense, offer up gold to images, hang up crutches, chains, and ships, legs, arms, and whole men and women of wax, before images, as though by them, or saints (as they say) they were delivered from lameness, sickness, captivity, or shipwreck? Is not this colere'ima- gines, to worship images, so earnestly forbidden in God's word ? If they deny it, iet them read the eleventh chapter (3.] of Daniel the prophet, who saith of antichrist, He shall toor- ship God, whom his fathers knew not, loilh gold, silver, and with precious stone, and other things (f pleasure: in which place the Latin word is colel. And in the second of 23- Paralipomenon, the twenty-ninth chapter, all the outward rites and ceremonies, as burning of incense, and such other, wherewith God in the temple was honoured, is caOed cultus, (to say,) worshipping, which is forbidden straitly by God's word to be given to images. Do not all stories ecclesiastical declare, that our holy martyrs, rather than they would bow and kneel, or offer up one crum of incense before an image or idol, have suffered a thousand kinds of most horrible and dreadful death ? And what excuses'' soever they make, yet that all this running on pilgrimage, bumuig of incense and candles, hanging up of crutches, chains, ships, arms, legs, and whole rnen and women of wax, kneeling and holding up of hands, is done to the images, appeareth by this, that >y Google against Peril of Idolatry. 209 where no images be, or where they have been, and be taken away, they do no such things at all. But all the places* frequented when the images were there, now they be taken away, be forsaken and left desert ; nay, now they hate and abhor the place deadly ; which is an evident proof, that that which they did before was done in respect of the images. Wherefore, when we see men and women on heaps to go on pilgrimage to images, kneel before them, hold up their hand^ before . them, set up candles, burn incense before them, offer up gold and silver unto them, hang up ships, crutches, chains, men and women of wax before them, at- tributing health and safeguard, the gifts of God, to them, or the sauits whom they represent,, as they rather would have it ; who, I say, who can doubt, but what our image- maintainers, agreeing in ail idolatrous' opinions, outward rites and ceremonies, with the Gentiles idolaters, agree also with them in committing most abominable idolatry ; and to increase this madness, wicked men, which have the keeping of such images, for their more lucre and advantage, after the example of the Gentiles idolaters, have reported and. spread abroad, as well by lying tales as written fables, divers miracles of images ; as that such an image miraculously was sent from heaven, even like Palladium, or Magna Siana Ephesiorum. Such another was as miraculously found in the earth, as the man's head was in Capitol, or the horse head in Capua, Such an image was brought by angels. , Such an one'' came, itself far from the east to the west, as dame Fortune iled* to Rome. Such an image of our lady was painted by St. Lulie, whom of a physician they have made a painter for that purpose. Such an one an hundred* yokes of oxen could not move, like Bona Dea, whom the ship could not carry, or Jupiter Olympius, which laughed the artificers to scorn, that went about, to remove him to Rome. Some images, though they were hard and stony, yet, for tender heart and pity, wept. Some, like Castor and Pollux, helping their friends in battle, sweat, as marble pil- lars do in dankish weather. Some spEike more monstrously^ than ever did Balaam's ass, who had life and breath in him. Such a cripple came and saluted this saint of oak, and by and by he was made whole; and !o, here hangeth his crutch. Such an one in a tempest vowed to St. Ctmstopher, and scaped ; and behold, here is a ship of wax. Such an one by St. Leonard's help brake out of prison ; and see where ' fled] flit A. ^ an hundred] a hundred A. • monstrously] monslruously A. , Google 210 The Third Part of the Sermon his fetters hang. And infinite thousands more^ miracles, by like or more shameless lies were reported. Thus do our image-niaintainers in earnest apply to their images all such miracles, as the Gentiles have leigned of their idols. And if it were to be admitted, that some miraculous acts were by illusion of the devil done where images he ; (for it is evident that the most part were feigned lies, and crafty jug- glings of men;) yet followeth it not therefore, that such images are either to be honoured, or suffered to remain, no s. 4.] more than Ezechias left the brazen serpent undestroyed, when it was worshipped, although it were both set up by God's commandment, and also approved by a great and true miracle, for as many as beheld it were by and by healed : neither isught miracles to persuades us to do con- trary to God's word. For the scriptures have for a warning 33] hereof foreshewed, that the kingdom of antichrist shall be mighty in miracles and wonders, to the strong illusion, L'l] of all the reprobate. But in this they pass the folly and wickedness of the Gentiles, that they honour and worship the rehcs and bones of our saints, which prove that they be mortal men and dead, and therefore no gods to be wor- shipped, which the Gentiles would never confess of their gods for very shame. But the relics we must Jclss and offer unto, specially on reUc-stmday. And while we offer, (that we should not be weary, or repent us of our cost,) the music and minstrelsy goeth merrily all the offertory time, with praising and calling upon those saints, whose rehcs be then in presence. Yea, and the water also, wherein those relics have been dipped, mitst with, great reverence be reserved, e as very holy and effectual''. Is this agreeable to St. Chrys- *'^' ostom, who writeth thus of relics ? " Do not regard the ashes of the saints' bodies, nor the relics of their flesh and bones, consumed with time: but open the eyes of thy faith, and behold them clothed with heavenly virtue, and the grace of the Holy Ghost, and shining with the brightness of the heavenly light" But our idolaters foimd too much vantage of relics and relic-water, to follow St. Chrysostom's counsel. And because relics were so gainful, few places were there but they had relics provided for them. And for more plenty of relics, some one saint had many heads, one in one place, and another in another place. Some had six arms and twenty-six fingers. And where our Lord bare his cross alone, if all the pieces of the relics thereof were gathered together, the greatest ship in England would ' more] mo A.B, ' effectual] effecluous A. , Google against Peril of Idolatry. 211 scarcely bear them ; and yet the greatest part of it, they say, doth yet remain in the hands of the infidels, for the which they pray in their beads bidding, that they may get it also into their hands, for such godly use and purpose. And not only the bones of the samts, but every thing ap- pertaining to them was an holy' relic. In some place they offer a sword, in some the scabbard, in some a shoe, in some a saddle that had been set upon some holy horse, in some the coals wherewith St, Laurence was roasted, in some place the tail of the ass which our Lord Jesus Christ sate on, to be kissed and offered unto for a relic. For rather than they would lack a relic, they would oiler you a horse- bone, instead of a virgin's arm, or the tail of the ass to be kissed and offered unto for relics. 0 wicked, impudent, and most shameless men, the devisers of these things ! O silly, foolish, and dastardly daws, and more beastly than the ass whose tail they Idssed, that believe such things. Now God be merciful to such miserable and silly Chris- tians, who by the fraud and falsehood of those which should have taught them the way of truth and life, have been made not only more wicked than the Gentiles idolaters, but also no wiser than asses*, horses, and mules, which have no imderstanding. Of these things already rehearsed, it is evident, that our image-maintainers have not only made images, and set them up in temples, as did the Gentiles idolaters their idols ; but also that they have had the same idolatrous'' opinions of the saints, to whom they have made images, which the Gentiles idolaters had of their false gods ; and have not only wor- shipped their images with the same rites, ceremonies, su- perstition, and all circumstances, as did the Gentiles idola- ters their idols, but in many pomts also have far exceeded them in all wickedness, foolishness, and madness. And if this be not sufficient to prove them image-worshippers, that is to say, idolaters, lo, you shall hear their own open con- fession ; I mean, not only the decrees of the second Nicene council under Irene', the Roman council under Gregory III, in which, as they teach that images are to be honoured and worshipped, as is before declared ; so yet do they it warily and fearfully, in comparison to the blasphemous bold blaz- ing of manifest idolatry to be done to images, set forth of late, even in these our days, the light of God's truth so shining, that above other abominable" doings and writings, a man would marvel most at their impudent, shameless, and >y Google 212 The. Third Part of the Sermon most shameful blustering boldness, who would not at the least have chosen them a tinie of more darkness> as meeter to utter their horrible blasphemies in; but have now taken an harlot's face, not purposed to blush in:setting abroad the furniture of their spiritual, whoredom. And here, the plain blasphemy of the reverend father in God, James Naclantus, bishop of Clugium, writteu in his exposition of St. Paul's Epistle to the Romans, and the first chapter, and put in print now of late at Venice, may stand instead of all, whose words of image-worshipping, be these in Latin, as he did write them,.not one syllable altered. Ergo non solum falendumest,Jideles in ecclesia adorare coram imagine, {ut nonnuUi adcautelam forte loquuntur) sed et adorare imaginem, sine quo vohteris scrupitlo, quin et eo illam venerantureultu, quo et prototypon ^tis propter quod si illud haiet adorare latria, et Ula latria: si dulia, iy Google 314 The Third Pari of the Sermon evil to all men, although dangerous to some ; and therefore tliat it were to be holden, that the public having of them in churches and temples is not expedient, as a thmg perilous rather than unlawful, and a tiling'' utterly wicked; then foUoweth the third article to be proved, which is this : That it is not possible, if images be suffered in churches atid tem- ples, either by preEiching of God's word, or by any other means, to keep the people from worshipping of them, and so to avoid idolatiy. And first concerning preaching. If it should be admitted, that although images were sutlered in churches, yet might idolatry by dihgent and sincere preach- ing of God's word be avoided ; it should follow of necessity, that sincere doctrine might always be had and continue as well as unages, and so that wheresoever, to offence, were erected an image, there also, of reason, a godly and sincere preacher should and might be continually maintained. For It is reason, that the warning be as common as the stum- blingblock, the remedy as large as is the offence, the medi- cine as general as the poison : but that is not possible, as both reason and experience teacheth. Wherefore preaching cannot stay idolatry, images being publicly suffered. For ah image, which wiO last for many hundred years, may for a little be bought : but a good preacher cannot widiout much be" continually maintained. Hem, if the prince wiU suffer it, there will be by and by many, yea, infinite images: but sincere preachei^s were, and ever shall be, btit a few in respect oi' the multitude to be taught. For our saviour 5. w-: Christ saith, The harvest is plentiful, but the workmen be but few'': which bath been hitherto continually true, and will be to the world's end : and in our time, and here in our country so true, that every shire should scarcely have one good preacher, if they were divided. Now images will, continually to the beholders preach their doctrine, that is, the worshipping of images and idol- atry ; to the which preaching mankind is exceeding prone, and incHned to give ear and credit, as experience of all na- tions and ages doth too much prove. But a true preacher, to stay this mischief, is in very many places scarcely heard once in a whole year, and somewhere* not once in seven yeai-s, as is evident to be proved. And that evil opmion, which hath been long rooted in men's hearts, cannot sud- denly by one sermon be rooted out cleanf. And as few are inclined to credit soimd doctrine ; as many, and almost all, >> and a Ihing] as a thing A. ' but few] but a few A. " cannot wilhout much be] cannot " somewlierej soraewheres A, tie with much A. ' clean] clear A. , Google against Peril of Idolatry. 315 be prone to superstition and idolatry. So that herein ap- peareth not only a difficulty, but also ail impossibilityE of the remedy. Further, it appeareth not by any story of credit, that true and sincere preaching hath endured in any one place above one hundred years : but it is evident, that images, superstition, and worshipping of images and idola- try, have continued many hundred years. For all writings and experience do testify, that good things do by Uttle and little ever decay, until they be clean banished ; and, con- trariwise, evil things do more and more increase, till they come to a fuU perfection of wickednessi". Neither need we to seek examples far off for a proof hereof; our present matter is an example. For preaching of God's word (most sincere in the beginning) by process of time waxed less and less pure, and after corrupt, and last of all, altogether laid down and left off, and other inventions of men crept in place of it And on the other part, images among Christian men were first painted, and that in whole stories together, which had some signification in them; afterwards they were embossed, and made of timber, stone, plaster, and metal. And first they were only kept privately in private men's houses; and then after they crept into churches and tem- ples, but first by painting, and after by embossing ; and yet were they no where at the iirst worshipped. But shortly after they began to be worshipped of the ignorant sort of men, as appeareth by the epistle tliat Gregory the first of that name, bishop of Rome, did write to Serenus, bbhop of Marseilles. Of the which two bishops, Serenus, for idol- atry committed to images, brake them and burned them. Gregory, although he thought it tolerable to let them stand, yet he judged it abominable, that they should be worship- ped ; and thought (as is now alleged) that the worshipping of them might be stayed, by teachmg of God's word, ac- cording as he exhorteth Serenus to teach the people, as in the same epistle appeareth. But whether Gregory's opinion or Serenus' judgment were better herein, consider ye, I pray you, for experience by and by confuteth Gregory's opinion. For notwithstanding Gregory's writing, and the preaching of others, images being once publicly set up in temples and churches, simple men and women shortly after fell on heaps toworshipping of them; and at the last the learned also were carried away with the public error, as with a violent stream, or flood. And at the second coimcil Nicene, the bishops and clergy decreed, that images should e impossibilily] impossible A. ^ of wickedness] and wickedness B. , Google 216 The Third Part of the Sermon be worshipped: and so, by occasion of these stumbling- blocks, not only the unlearned and simple, but the learned and wise, not the people only, but the bishops, not the sheep, but also the shepherds themselves, (who should have been guides in the right way, and light to shine in dark- ness,) being blinded by the bewitching of images, as blind . guides of the blind, fell both into the pit of damnable idol- atry. In the which all the world, as it were drowned, con- tinued until our age, by the space of above' eight hundred years, unspoken against in a manner. And this success had Gregory's order ; which mischief had never come to pass, had bishop Serenus' way been taken, and all idols and images been utterly destroyed and abolished : for no man worshippeth that that is not. And thus you see, how from having of images privately, it came to public setting of them up in churches and temples, although without harm at the first, as was then of some wise and learned men judged ; and from simple having them there, it came at the last'' to worshipping of them: first, by the rude people, \. 13. [10] who specially (as the scripture' teacheth) are in danger of ■ ""1 superstition and idolatry, and afterwards by the bishops, the learned, and by the whole clergy. So that laity and clergy, learned and unlearned, all ages, sects, and degrees of men, women, and children of whole Christendom (an hor- rible and most dreadful thing to think) have been at once drowned in abominable idolatry, of all other vices most de- tested of God, and most dEimnable to man, and that by the space of eight hundred yeai^ and more. And to this end is come that beginning of setting up of images in churches, then judged harmless, in experience proved not only harm- ful, but exitious and pestilent, and to the destruction and subversion of all good religion universally. So that I con- clude, as it may be possible in some one city, or little coun- try, to have images set up in temples and churches, and yet idolatry, by earnest and continual preaching of God's true word, and the sincere gospel of our saviour Christ, may be kept away for a short lime : so it is impossible that (images once set up and suffered in temples and churches) any great countries, much less the whole world, can any long time be, kept from idolatry. Arid the godly will re- spect, not only their own city, coimtry, and titne, and the health of men of their age, but be careful for all places and times, and the salvation of men of all ages. At the least, they will not lay such stumblingblocks and snares for the ' atove] aboul A. * al the last] at last A. i scripture] scriptures A. , Google against Peril of Idolatry. 217 feet of other countrymen and ages, which experience hath abeady proved to have been the ruin of the world. Where- fore I make a general conclusion oC all that I have hitherto said: if the stumblingblocks and poisons of men's souis, by setting up of images, will be many, yea, infinite, if they be suffered, and the warnings of the same"" stumbling- blocks, and remedies for the said poisons by preaching but few, as is already declared ; if the stumblingblocks be easy to be laid, the poisons soon provided, and the warnings and remedies hard to know, or come by; if the stumblingblocks lie continually in the way, and poison be ready at hand every where, and warnings and remedies but seldom given; and if all men be more ready of themselves to stumble and be offended, than to be warned, all men more ready to drink of the poison, than to taste of the remedy, (as is before partly, and shall hereafter more fully be declared,) and so m fine, the poison continually and deeply drunk of many, the remedy seldom and faintly tasted of a few ; how can it be but that" infinite of the weak and infirm shall be of- fended, infinite by ruin shall break their necks, infinite by deadly venom be poisoned in their souls ? And how is the charity of God, or love of our neighbour, in our hearts then, if, when we may remove such dangerous stumbling- blocks, such pestilent poisons, we will not remove them? What shall I say of them, which will lay stumblingblocks where before there was" none, and set snares for the feet, nay, for the souls of weak and simple ones, and work the danger of their everlasting destructionP, for whom our sa- viour Christ shed his most precious^ blood, where better it were that the arts of painting, plastering, carving, graving, and founding, had never been found nor used, than one of them, whose souls in the sight of God are so precious, should by occasion of image or picture perish and be lost. And thus is it declared, that preaching cannot possibly stay idolatrv, if hnages bo set up publicly m temples and churches. And as true is it, that no other remedy, as writing against idolatry, councils assembled, decrees made against it, severe laws likewise, and proclamations of princes and emperors, neither extreme punishments and penalties, nor any other remedy, could or can be possibly devised for the avoiding of idolatry, if images be publicly set up and suffered. For concerning writing against images, and ■" same] said A. '' everlasting destruction] eternal , Google aiS The. Third Part of the Sermon idolatry to them committed, there hath been alleged unto you, in the second part of this treatise, a great many places' out of Tertullian, Origeii, Lactantius, St, Augustin, Epiphanius, St. Ambrose, Clemens, and divers other learned and holy bishops aud doctors of the church. And besides these, all histories ecclesiastical, and books of other godly and learned bishops and doctors, are full of notable ex- amples and sentences against images, and the worshipping of them. And as they have most earnestly written, so did they sincerely and most diligently in their time teach and preach, according to their writings and examples. For they were then preaching bishops, and more often seen in pul- pits than in princes' palaces, more often occupied in his le- ij] g^*^y) who said. Go ye into the whole world, and preach the goftpel to all men, than in embassages, and affairs of princes of this world. And as they were most zealous and diligent, so were they of excellent learning and godliness of life, and by both of great authority and credit with the people, and so of more force and likelihood to persuade the people, and the people more like to believe and follow their doc- trine. But if their preachings could not help, much less could their writings, which do but come to the knowledge of a few that be learned, in comparison to continual preach- ing, whereof the whole multitude is partaker. Neither did the old fathers, bishops, and doctors, severally only by preaching and writing, but also together, great numbers of them assembled in synods and councils, make decrees and ecclesiastical laws against images, and the worshipping of them ; neither did they so once or twice, but divers times, and in divers ages and countries, assembled synods and coimcOs, and made severe decrees against images, and wor- shipping of them, as hath been at large in the second part of this homily before declared. But all their writing, preaching, assembling in councils, decreeing and making of laws ecclesiastical, could nothing help, either to pidl down images, to whom idolatry was committed, or against idola- try whilst images stood. For those blind boolis and dumb schoolmasters, I mean images and idols, (for they call them laymen's books and schoolmasters,) by their carved and painted writings, teaching and preaching idolatry, prevailed against all iheir written books, and preaching with lively voice, as they call it. Well, if preaching and writing could not keep men from worshipping of images and idolatry, if pen' and words could not do it, you would think that ■ places] of places A. ' pen] pens A. , Google against Peril of Idolatry, S19 penalty and sword" might do it ; I mean, that princes by severe laws and punishments might stay this unbridled affection of all men to idolatry, though images were set up and suffered. But experience proveth, that this can no more help against idolatry, than writing and preaching. For Christian emperors, {whose authority ought of reason, and by God's law, to be greatest,) above eight in number, and six of them successively reigning one after another, (as is in the histories before rehearsed,) making most severe laws and proclamations against idols and idolatry, images and the worshipping of images, and executing rnost grievous punishments, yea, the penalty of death, upon the main- tainers of images, and upon idolaters and image-worship- pers, could not bring to pass, that either images once set up might throughly be destroyed, or that men should re- frain from the worshipping of them, being set up. And what think you then will come to pass, if men of learning should teach the people to make them, and should main- tEiin the setting up of them, as things necessary in religion ? To conclude : it appeareth evidently by all stories and writings^, and experience in times^ past, that neither preaching, neither writing, neither the consent of the learn- ed, nor authority of the godly, nor the decrees of councils, neither the laws of princes, nor extreme punishments of the offenders in that behalf, nor any other* remedy or means, can help against idolatry, if images be suffered publicly. And it is truly said, that times past are schoolmasters of wisdom to us that follow and live after. Therefore, if in times past the most virtuous' and best learned, the most diligent also, and in number almost iniinite, ancient fathers, bishops, and doctors, with their writing, preaching, indus- try, earnestness, authority, assembhes, and councib, could do nothing against images and idolatry, to images once set up; what can we, neither in learning, nor holiness of life, neither in diligence, neither authority, to be compared with them, but men in contempt, and of no estimation, (as the world goeth now,) a few also in number, in so great a mul- titude and malice of men ; what can we do, I say, or bring to pass, to the stay of idolatry or worshipping of images, if they be allowed to stand publicly in temples and churches ? And if so many, so mighty emperors, by so severe laws and proclamations, so rigorous and extreme punishmenis and executions, could not stay the people from setting up and ' sword] swords A. » nor any other] nor no olher A. ' writings] writing A. ' most virtuous] virtuesl A. 1 in times] of times A. , Google 220 The Third Part of tin Sermon ■worshipping of images ; what -will ensue, think yoii, when men shall commend them as necessary books of the laymen? Lei us therefore of these latter days learn this lesson of the experience of ancient*" antiq^uity, that idolatry cannot pos- sibly be separated from images any long time ; but that as an unseparable accident, or as a shadow foJloweth the body, when the sun shineth ; so idolatry foUoweth and cleaveth to the public having of images hi temples and churches. And finally, as idolatry is to be abhorred and avoided, so are images (which cannot be long without idolatry) to be put away and destroyed. Besides the which experiments and proof" of times before, the very nature and origin of images themselves draweth to idolatry most violently, and men's*" nature and inclination also is bent to idolatry so vehemently, that it is not possible to sever or part images, nor to keep men from idolatry, if images be sulTered publicly. That I speak of the nature and origin of images is this : even as the first invention of them is naught, and no good can come of that which liad an evil beginning, for they be altogether naught, as Athanasius, in his book against the Gentiles, de- dareth, and St. Jerome also upon the prophet Jeremy, the sixth chapter, and Eusebius, the seventh book of his Eccle- siastical History, the eighteenth chapter, testifieth, that as they first came from the Gentiles, which were idolaters and worshippers of images, iinto us ; and as the invention of them was the begirming of spiritual fornication, as the word wisii. H. 12.] of God testifieth, (Sap. xiv.) so will they naturally (as it were of necessity*) turn to their origin from whence they came, and draw us with them most violently to idolatry, abomi- nable to God, and all godly men. For if the origin of wieii. H, 16,] images, and worshipping of them, as it is recorded in the , eighth chapter of the book of Wisdrm, began of a blind love of a fond father, framing for his comfort an image of his son, being dead, and So at the last men fell to the wor- shipping of the image of him, whom they did know to be dead; how much more will men and women fall to the worshipping of the images of God, our saviour Christ, and his saints, if they be suffered to sland in churches and tem- ples pubUcly ? For the greater the opinion is of the majesty and hohness of the person to whom an image is made, the sooner wOl the people fall to the worshipping of the said imagef. Wherefore the images of God, our saviour Christ, the blessed virgin Mary, the apostles, martyrs, and other of >y Google against Peril of Idolatry , 221 notable holiness, are of all other images most dangerous for the peiii of idolatry, and therefore greatest heed to he taken, that none of them be suffered to stand publicly in churches and temples. For there is no great dread lest any shoidd fall to the worshipping of the images of Annas, Caiaphas, Pilate, or Judas the traitor, if they were set up. But to the other, it is already at full proved, that idolatry hath been, is, and is most like continually to be committed. Now, as was before touched, and is here -most largely^ to be de- clared, the nature of man is none otherwise bent to wor- shipping of images (if he may hare them, and see them) than it is bent to whoredom and adultery in the company of harlots. And as unto a man given to the lust of the flesh, seeing a wanton liarlot, sitting by her, and embracing her, it profiteth httle for one to say, Beware of fornication ; God will condemn fornicators and adulterers : (for neither ' cot. o. lo, will he, being overcome with greater enticements of the i ^^aa,^. ■:. [sj strumpet, give ear, or take heed to such godly admoni-Heb. is. [4,] tions ; iind when he is left afterwards alone with the harlot, nothing can follow but wickedness:) even so, suffer images to be set in the churches'" and temples, ye shall m vain bid them beware of images, as St. John doth, and flee idolatrj'-,iJohii5.[ai.j as all the scriptures warn us; ye shall in vain preach and teach them against idolatry. For a number will notwith- standing faU headlong' unto it, what by the nature of images, and what by'' the inchnaiion of their own corrupt nature. Wherefore, as for a man' given to lust, to sit down by a strumpet, is to tempt God ; so is it likewise to erect an idol in this proneness of man's nature to idolatry, nothing but a tempting. Now if any will say that this simUitude proveth nothing ; yet I pray liiem let the word of God, out of the which the similitude is taken, prove something. Doth Lev. ir. [?.] not the word of God call idolatry, spiritual fornication ?^^''-^i'p^ Doth it not call a gilt or pamted idol, or image, a stmmpet Deui. 31. [is.] with a painted face ? Be not the sphitual wickednesses" of ^"'"'*' *■ ^^■ an idol's enticing like the flatteries of a wanton harlot ? Be not men and women as prone to spiritual fornication {T mean idolatry) as to carnal fornication? If this be denied, let all nations upon the earth, which have been idolators, (as by Eill stories appeareth,) prove it true. Let the Jews and the people of God, which were so often and so earnestly t most largely] more largely A. » and what bj] and by A. ' set in ilie churches] in. sight in ' as for a man] as a man A. churches A. ■" wickednesses], wickedness A. ' headlong] headlongs A. , Google 232 Tht Third Part of the Sermon warned, so dreadfuUy threatened, concerning images and idolatry, and so extremely punished tiierefore, (and yet fell into ifi,) prove it to be true ; as in almost all the books of the Old Testament, namely, the Kings, and the Chronicles, and the prophets, it appeareth most evidently. Let aU ages and times, and men of all ages and times, of all degrees and conditions, wise men, learned men, princes, idiots, un- learned, and commonalty, prove it to be true. If you re- quire examples : for wise men, ye have the Egyptians, and the Indian Gymnosophists, the wisest men of the world; you have Solomon, the wiset of all other : for learned men, the Greeks, and namely the Athenians, exceeding all other nations in superstition and idolatry, as in the history of the r. [16.] Acts of the Apostles St. Paul chargeth them ; for princes i.[a3.] and governors, you have tlie Romans, the rulers of the roast, (as they say,) you have the same forenamed king So- lomon, and all the kings of Israel and Juda after him, sav- ing David, Ezechias", and Josias, and one or two more. All these, I say, and infinite others, wise, learned princes and governors, being all idoiators, have you for examples and a proof of men's inclination to idolatry. That I may pass over with silence, in the mean time, infinite multitudes and millions of idiots and unlearned, the ignorant and gross [a J people, like unto horses and mules, in whom is ?io under- standing, whose peril and danger to fall on heaps to idola- 13. [17, try by occasion of images, the scriptiires specially foreshew ]»^'i- and give warning of. And indeed how should the un- learned, simple, and foolish scape the nets and snares of idols and images, m the which the wisest and the bestp learned have been so entangled, trapped, and wrapped? Wherefore the argument holdeth this ground sure, that men be as inclined of their corrupt natiue to spiritual for- nication, as to caruEd ; which the wisdom of God foreseeing, !■ lis, to the general prohibition, thirl none should make to t/tem- selves any image or similitude, addeth a cause depending of man's corrupt nature : Lest, saith God, thou, being de- ceived with error, honour and worship Ihem. And of this ground of man's corrupt inclination, as well to spiritual for- nication, as to carnal, it must needs follow, that as it is the duty of the godly magistrate, loving honesty, and hating whoredom, to remove all strumpets and harlots, specially out of places notoriously suspected, or resorted unto of naughty packsi, for the avoiding of carnal fornication : so >y Google against Peril of Idolatry. S23 it is' the duty of the same godly magistrate, afEer the ex- amples of the godJy kings, Ezechias and Josias, to drive away all spiritual harlots, (I mean idols and images,) especially* out of suspected places, churches, and temples, dangerous for idolatry to be committed to images placed there, as it were in the appointed place and height of honour and -wor- ship, as St. Aiigustjn aaith, where the living God only (and 4"E"sii" not dead stones and stocks') is to be worshipped; it is, Ins^^'ji^'/' say, the office of godly magistrates likewise to avoid images c»p. a. do bivi and idols out of churches and temples, as spuitual harlots"'''' out of suspected places for the avoiding of idolatry, which is spiritual fornication. And as he were the enemy of all honesty, that should" bring strumpets and harlots out of their secret corners into the pubHc market-place, there freely to dwell and practise^ their filthy merchandise ; so is he^ the enemy of the true worshipping of God, that bringeth idols and images into the temple and church, the house of God, there openly to be worshipped, and to rob^ the jea- lous" God of his honour, who wUl not give it to any other, nor his glory to carved^ images ; who b as much forsaken, and the bond of love between man and him as much broken by idolatry, which is spiritual fornication, as is the knot and bond of marriage broken by cEinial fornication. Let aU tiiis be taken as a lie, if the word of God enforce it not to be true. Ctirsed be the man, saithGod in Deuteronomy", Mw^Dfiit' 2'- C'"- maketh a carved* or molten image, andplaceth it in a secret corner: and all the people shall say, J3men. Thus .saith God ; for at that time no man durst have or worship images openly, but in comers only : and the whole world being the great temple of God, he Uiat in any corner thereof robbeth God of his glory, and giveth it to stocks and stones, is pro- noimced by God's word accursed. Now he that will bring these spiritual harlots out of their lurking corners, into pub- lic churches and temples, that spiritual fornication may there openly of all men and women without shame be committed with them, no doubt that person is cursed of God, and twice cursed, and all good and godly men and women will say, timen, and their j3men will take effect also. Yea, and furthermore the madness of all men professing the religion of Christ, now by the space of a soil of hundred years, and ■ so it is] so is it A. ' to rob] to spoil \. ' especially] specially A. ' jealous] zealous A,B. ' and stocks] nor stocks A. ' carved] carveu A, » should] would A. ' Deuteronomy] Dcuieronomiam ■ practise) occupy A. A. I so is he] so is B. ^ carved] carveu A. , Google 284 The Third Part of the Sermon yet even in our time in so great light of the gospel, very many mmiing on heaps by sea and land, to the great loss of their time, expense, and waste of their goods, destitution of their wives, children, and famiJies, and danger of their own bodies and lives, to ComposteSla", Rome, Jerusalem, and other far countries, to visit dumb and dead slocks and stones, doth sufficiently prove the proneness of man's cor- rupt nature to the seeking of idols once set up, and the worshipping of them. And thus as well by the origin and nature of idols and images themselves, as by the proneness and incUnation of man's corrupt nature to idolatry*, it is evident, that neither unages, if they be pubhciy set up, can be separated, nor men, if they see images in temples and churches, can be staid and kept from idolatry. Now where- as they yet allege, that howsoever the people, princes, learned, and wise, of old times, have fallen into idolatry by occasion of images, that yet in our time the most part, spe- ctaUy the learned, wise, and of any authority, take no hurt nor oflence by idols and images, neither do run into far countries to them, and worship them ; and that they know well what an idol or image is, and how to be used ; and that therefore it followeth, images in churches and temples to be an indifferent thing, as the which of some is not abused, and that therefore they may justly hold (as was in the begmning of this part by them alleged) that it is not tmlawful or wicked, absolutely to have images in churches and temples, though it may, for the danger of the simple sort, seem to be not altogether expedient. Whereunto may be well replied, that Solomon also, the wisest of all men, did well know what an idol or image was, and neither took any harm thereof a great while himself, and also with his godly writings armed others against the wiad. 13&11. danger of them. But yet afterward the same Solomon suf- fering his wanton paramours to bring theu- idols into his court and palace, was by carnal harlots persuaded, and brought at the last to the committing of spiritual fomica tion with idols, and, of the wisest Eind godliest prince, be- came the most fooHshest and wickedest also. Wherefore it Eoeius. 3. [26. is better even for the wisest to regard this warning, He that f c^ 'iV ri2 ^oveth danger shall perish therein: and. Let him that stand- eth beware lest he faW^, rather than wittingly and wOiingly to lay such a stimrblingblock for his own feet and others, that may perhaps bring at last to break neck. The good >y Google against Peril of Idolatry. 225 king Ezechias did know well enough, that the brazen ser- a Kings is. [4] pent was but a dead image, and therefore he took no hurt himself thereby through idolatry to it. Did he therefore let it stand, because himself took no hurt thereof? No, not so : but being a good king, and therefore regarding the health of his siUy subjects, deceived by that image, and committing idolatry thereto, he did not only take it down, but also brake it to pieces ; and this he did to that image that was set up by the commandment of God, in the pre- sence whereof great miracles were wrought, as that which was a figure of our saviour Christ to come, who should de- liver us from the mortal sting of the old serpent, Satan. Neither did he spare it in respect of the ancientness or anti- quity of it, which had continued above' seven hundred years, nor for that it had been suffered, and preserved by so many godly kings before his time. How, think you, would that godly prince (if he were now living) handle oiir idols, set up against God's commandment directly, and being figures of nothing but folly, and for fools to gaze on, till they become as wise as the blocks themselves which they stare on, and so fall down as dared larks in that gaze, and being themselves alive, worship a dead stock or stone, gold. or silver, and so become idolaters, abominable and cursed before the living God, giving the honour due unto hun which made them when they were nothing, and to our sa- viour Christ, who redeemed them being lost, to the dead and dumb idol, the work of man's hand, which never did nor can do any thing for them, no, is not able to stir, nor once to move, and therefore worse than a vile worm, which can move and creep ? The excellent king Josias also did take himself no hurt of images and idols, for he did know well what they were. Did he therefore, because of his own knowledge, let idols and images stand ? Much less did he set any up : or rather did he not by his knowledge and au- thority also succour the ignorance of such as did not know what they were, by utter taking away of all such stumbUng- blocks as might be occasion of ruin to his people and sub- jects ? Will they, because a few took no hurt by images or idols, break the general law of God, Thou shall viake iorExoa.m 4] thee no similitude, &c.? They might as well, because Mo- ses was not seduced by Jethro's daughter, nor Booz by Ruth, being strangers, reason, that all the Jews might break the general law of God, forbidding his people to join then children in marriage with strangers, lest they seduce ' above] aboui A. , Google 336 77(6 Third Part of the Sermon their children that they should not follow God. Wherefore they which thus reason, though it be not expedient, yet it is lawful to have inaages publicly, and do prove that lawful- ness by a few picked and chosen men ; if they object that indifferently to all men, which a very few can have without hurt and offence, they seem to take the multitude for vile souls, (as he saith in Virgil,) of whose loss and safeguard'' no reputation is to be had, for "whom yet Christ paid as dearly, as for the mightiest prince', or the wisest and best learned in the earth. And they that will have it generally to be taken for indifferent, that" a very few take no hurt of it, though infinite multitudes beside" perish thereby, shew that they put little difference between the multitude of Cluistians and brute beasts, whose danger tliey do so little esteem. Besides this, if they be bishops, or parsons, or otherwise having charge of men's consciences, that thus rea- son, It is lawful to have images publicly, though it be not expedient, what manner of pastors shew they themselves to be to their flock, which thrust unto them that which they themselves confess not to be expedient for them, but to the utter ruin of the souls committed to their charge, for whom they shall give a strait accoimt before the Prince of pastors at the last day? For indeed to object to the weak, and ready to fall of themselves, such stumblingblocks, is a thing not only not expedient, but unlawful, yea, and most wicked also. Wherefore it is to be wondered how they can call images, set up in churches and temples to no profit or benelit of any, and to so great peril and danger, yea, hurt and destruction of many, or rather infinite, things indif- ferent. Is not the public setting up of them rather a snare for all men, and the tempting of God ? I beseech these rea- soners to call to mind their own accustomed ordinance and decree, whereby they determined that the scripture, though by God himself commanded to be known of all men, wo- men, and children, should not be read of the simple, nor had in the vulgar tongue, for that, as they said, it was dan- gerous, by bringing the simple people into errors. And will they not forbid images to be set up ui churches and temples, which are not commanded, but forbidden most straitly by God, but let them still bo there, yea, and maintain them also, seeing the people are brought not in danger only, but indeed into most abominable errors" and detestable idolatry thereby ? Shall God's word, by God commanded to be read ' and safeguard] or safeguard A. ° beside] besides A, ■ prince] princes A. = errors] error A. >" [hat] for Ihat A. >y Google against Ptril of Idolatry. 327 unto all, and known of aU, for danger of heresy, as they say, be shut up ? And idols and images, notwithstanding they be forbidden by God, and notwithstanding the danger of idolatry by them, shall they yet be set up, suifered, and maintained in churches and temples? 0 worldly and fleshly wisdom, everi" bent to maintain the inventions and tradi- tions of men by carnal reason, and by the same to disannul or deface the holy ordinances, laws, aiid honour of the eternal God, who is to be honoured and praised for ever. Amen. Now it remaineth for the conclusion of this treaty, to de- clare as well the abuse of churches and temples, by too costlyi and sumptuous decking and adorning of them, as also' the lewd painting, gilding, and clothing of idols and images, and so to conchtde the whole treaty. In Tertullian's time, an hundred and threescore years Tenuii, Ape after Christ, Christians had none other temples but common ''^^' ^"^ houses, whither they for the most part secretly resorted. And so far off was it that they had before his time any goodly ov gorgeous decked temples, that laws were made in Antoninus', Verus, and Commodus the emperors times, tliat Euwb. iib. s. no Christians should dwell in houses, come in public baths, ^*°'' ""'■ or be seen in streets, or any where abroad ; and that, if they were once accused to be Christians, they should by no means be suffered to escape. As was practised on Apollonius', a noble senator of Rome, who being accused of his own bond- HieroojmM. man and slave that he was a Christian, could neither by hLs defence and apology, learnedly and eloquently written and read publicly hi the senate, nor in respect that he was a ci- tizen, nor for the dignity of his order, nor for the vileness and Unlawfulness of his accuser, being his own slave, by likeUhood of malice moved to forge lies against his lord, nor for no other respect or help, could be delivered from death. So that Christians were then driven to dwell in caves and dens ; so far off was it that they had any public temples adorned and decked as they now be, which is here reheareed to the confutation of those", which report such glorious glossed fables of the goodly'' and gorgeous temples*', that St, Peter, Linus, Cietus, and those thirty bishops their suc- cessors had at Rome, until the time of the emperor Con- Btantine, and which St. Polycarp should have in Asia, or f ever] epen B. « of those] of Ihose impudent 1 by loo costlyi ^1 'lie cosily A. shameless liars A. ■ as also] and also A. ■ goodly] godly A. • Antoninus] Anlonius A.B. i temples] temple B. ' on ApolloniusJ in Apollonius A. >y Google 228 The. Third Part of the Sermon Irenssus in France, by such lies, contrary to all true histo- ries, to maintain the superfluous gilding and decking of temples nowadays, wherein they put almost the whole sum and pith of our religion. But in those times the world was won to Christendom, not by gorgeous, gilded*, and painted temples of Christians, which had scarcely houses to dwell in, but by the godly, and, as it were, golden minds and firm faith of such as in all adversity and persecution pro- lib.s. fessedthe truth of our religioiL And after these times in i^eUib. Maximian" and Constantius the emperors proclamation, the ,6, ub. a. places where Christians resorted to public prayer, were called conventicles. And in Galerius Maximinus the em- peror's epistles, they are called oratories and dominicx^, to say, places dedicate to the service of the Lord. And here by the way, it is to be noted, that at that time there were no chiuches or temples erected unto any saint, but to God only, as St. Augustin also recordeth, saying, " We build no temples unto our martyrs." And Eusebins himself calleth churches, houses of prayer, andsheweth that in Con- stantine the emperor's time, all men rejoiced, seeing, instead of low conventicles, which tyrants had destroyed, high tem- ples to be builded. Lo, unto the time of Constantine, by the space of above three hundred years after our saviour Christ, when Christian religion was most pure, and indeed golden. Christians had but low and poor conventicles, and simple oratories, yea caves under the ground, called cryptw, where they for fear of persecution assembled secretly toge- ther. A figure whereof remaineth in the vaults which yet are builded under great churches, to put us in remembrance of the old state of the primitive church before Constantine : whereas in Constantino's time, and after him, were builded s. great and goodly temples for Christians, called basilica;, cither for that the Greeks used to call all great and goodly places basilicas, or for that the high and everlasting King, God and our saviour Christ, was served in them. But al- though Const'antine, and other princes, of good zetd to our religion, did sumptuously deck and adorn Christians tem- ples, yet did they dedicate at that time all churches and temples" to God, or our saviour Christ, and to no saint; conaiit. for that abuse began long after in Justinian's time. And that gorgeousness then used, as it was borne with, as rising of a good zeal ; so was it signified of the godly learned even at that time, that such cost might otherwise have been better bestowed. Let St. Jerome (although otherwise too >y Google against Peril of Idolatry. 229 great a liker and allowei of external and outward things) be a proof hereof, who hath these words in his epistle to Demetriades: "Let other (saith St. Jerome) build churches, cover walb with tables of marble, carry together huge pil- lars, and gild their tops or heads, which do not feel or un- derstand their precious decking and adornuig; let them deck the doors with ivory and silver, and set the golden altars with precious stones; I blame it not; let every man abound in his own sense; and better is it so to do, than carefully to keep their riches laid up in store. But thou hast another way appointed thee, to clothe Christ in the poor, to visit him in the sick, feed him in the hungry, lodge him in those who do lack harbour, and especially' such as be of the household of faith," And the same St. Jerome toucheth the same matter somewhat more freely in his treaty of the Life of Clerks to Nepotian, saying thus; "lyiany build walls, and erect pil- lars of churches; the smooth marbles do glister, the roof shineth with gold, the altar is set with precious stones'; but of the ministers of Christ there is no election or choice. Neither let any man object and allege against me the rich temple that was in Jewry, the table, candlesticks, incense, ships, platters, cups, mortars, and other things aU of gold. Then were these things allowed of the Lord, when the priests olfered sacrifices, and the blood of beasts was ac- counted the redemption ot sins. Howbeit all these things went before in figure, and they were written for us, upon whom the end of the world is come. And now when that our Lord, being poor, hath dedicate the poverty of his house, let us remember his cross, and we shall esteem riches as mire and dung'. What do we marvel at that which Christ calleth wicked mammon? Whereto do we so highly esteem and love that which St. Peter doth for a glory testify that he had not?" Hitherto St. Jerome. Thus youB see how St. Jerome teacheth the sumptuous- ness amongst the Jews to be a iigure to signify, and not an example to follow, and that those outward things were suf- fered for a time until Christ our Lord came, who turned all those outward things into spirit, faith, and truth. And the same St. Jerome, upon the seventh chapter of Jeremy, saith, "God commanded both the Jews at that time, and now us who are placed in the church, that we have no trust in the goodliness of building and gilt roofs, and in walls co- vered with tables of marble, and say, The temple of tkcuei.r. ' and dung] or dung A. 5 jou] je A, 20* >y Google 230 The Third Fart of the Sermon Lord, Ihe temple of the Lord^. For that is the temple of the Lord, wherein dwelleth true faith, godly conversation, and the company of all virtues." And upon the prophet Aggee, he descriheth the true and Tight decliing or orna- ments' of the temple after this sort: "I (saith St. Jerome) do think the silver, wherewith the house of God is decked, to be the doctrine of the scriptures, of the which it is spoken, The doctrine of the Lord is a pure doctrine, silver tried in ihe fire\ purged from dross, purified seven times. And I do take gold to be that which remaineth in the hid sense of the saints and the secret of the heart, and shineth with the true light of God. Which is evident that the Apostle also meant of the saints that build upon the foundation of Christ, some silver, some gold, some precious stones; that by the gold, the hid sense ; by silver, godly utterance ; by precious Etones, works which please God, might be signified. With these metals the church of our Saviour is made more goodly and gorgeous, than was the synagogue in old time. With these lively stones is the church and house of Christ builded, aiid peace is given to it for ever." All these be St. Jerome's sayings. No more did the old godly bishops and doctors of the church allow the oversumptuous' furniture of temples and churches, with plate, vessels of gold, silver, and precious vestments™. St. Chrysostom saith, in the ministry of the holy sacraments there is no need of golden vessels, but of golden minds. And St, Ambrose saith, "Christ sent his Apostles without gold, and gathered his church without gold. The church hath gold, not to keep it, but to bestow it on the necessities of the poor. The sacraments look for no gold, neither do they please God for the commendation of gold, which are not bought for gold. The adorning and decking of the sacraments is the redemption of captives." Thus much saith St. Ambrose". St. Jerome commendeth Exuperins, bishop of Tolose, that he carried the sacrament of the Lord's body in a wicker basket, and the sacrament of his blood in a glass, ■ and so cast covetousness out of the church. And Boni- facius, bishop and martyr, as it is recorded in the decrees, lestifleth, that in old time the ministers used woodeno, and not golden vessels. And Zephyrinus, the sixteenth bishop of Rome, made a decree, that they should use vessels of glass. Likewise were the vestures used in the church in !■ the temple of the Lord] thrice A. i" vestments] v. I or ornaments] of ornaments A. » sailh St. Ambrose] Si, Ambrose !■ in the fire] in fire A. A. ' oversnmplaous] outrageous A. •> wooden] treen A. >y Google against Peril of Idolatry . 231 old time very plain and single, and nothing costly. And Lib. i, Rabanus, at large declareth, that this costly and manifold '^*''' '^ furniture of vestments of late used in the church was fet from the Jewish usage, and agreeth with Aaron's apparel- ling almost altogether. For the maintenance of the which, Irmocentius the pope pronounceth boldly, that all the cus- toms of the old law be not abolished, that we might in such apparel, of Christians the more willingly become Jewish. This is noted, not against churches and temples, which are most necessary, and ought to have their due use and ho- nour, as is in another homily for that purpose? declared, nor against the convenient cleanness^ and ornaments there- of; but against the snmptuousness and abuses of the tem- ples and churches. For it is a church or temple also tliat glittereth'' with no marble, shineth with no gold nor silver, glistereth' with no pearls nor precious stones: but with plainness and frugality, signifieth no proud doctrine nor people, but humble, frugal, and nothing esteeming earthly and outward things, biit gloriously decked with inward ornaments, according as the prophet declareth, saying. The [Ps- i> kintf's daughter is altogether glorious inwardly. Now concerning excessive' decking of images and idols, with painting, gilding, adorning with precious vestures, pearl, and stone, what is it else, but for the further pro- vocation and enticement to spiritual fornication, to deck spiritual harlots most costly and wantonly, which the idola- trous church landerstandeth well enough. For she being indeed not only an harlot, (as the scripture" calleth her,) but also a foul, filthy, old, withered harlot, {for she is in- deed of ancient years,) and understanding her lack of na- tural* and true beauty, and great loathsomeness which of herself she hath, doth, after the custom of such harlots, paint herself, and deck and tire herself with gold, pearl, stone, and all kind of precious jewels, that she, shining with the outward beauty and glory of them, may please the foolish phantasy of fond lovers, and so entice^ them to spiritual fornication with her : who, if they saw her (I will not say naked) but in simple apparel, would abho- her, as the foulest and filthiest harlot that ever was seen : according as appeareth by the description of the garnish- ing of the great strumpet of all strumpets, the mother of p for ihat purpose] for their pur- ' excessire] ontrageous A. pose A. " scripture] scriptures A. 1 cleanness] cleanliness A. ' iialural] nature B, ' glittereth] glistereA A. i and so entice] and So enlic ■ glisterelh] glittereth A, >y Google 232 The Third Part of the Sermon 1] whoredom, set forth by St. John in his Revelation, who by her glory provoked the princes of the earth to commit whoredom with her. Whereas, on the contrary part, the true church of God, as a chaste matron, espoused (as the a J scripture teacheth) to one husband, our saviour Jesus Christ, whom alone she is content only to please and serve, and looketh not to delight the eyes or phantasies of any other strange lovers or wooers, is content with her natural ornaments, not doubting by such sincere simplicity best to please him, who* can well ^ikill of the difference between a painted visage and a true natural beauty. And concernmg such glorious gildmg and decking of images, both God's word written in the tenth chapter of the prophet Jeremy, and St. Hierom's Commentanesi upon the same, are most worthy to be noted First, tlie words of the scriptures be , 4, these; The workman with his axe hewed the timber out of the wood with the toork of his hands; he decked it with gold and silver; he joined it with nails and pins, and the stroke of an hammer", that it might hold together. They be made smooth as the palm, and they cannot speak; if they be borne, they remove, for they cannot go. Fear ye them, not, for they can neithei do eiil nor good. Thus saith the prophet. Upon which te\t St Hierom hath these words; "This is the description of idols, which the Gen- tiles worship; their mattei is vile and corruptible. And whereas the artificer is mortal, the things he maketh must needs be corruptible : he decketh it with silver and gold, that with the glittering or shining of both metals he may deceive the simple. Which error indeed hath passed over from the Gentiles, that we should judge religion to stand in riches." And by and by after he saith, " They have the beauty of metals, and be beautified by the art of painting ; but good or proiit is there none in them." And shortly after again, « They make great promises, and devise an image of vain worshipping of their own phantasies ; they make great brags to deceive every simple body ; they dull and amaze the understanding of the uidearned, as it were with golden sentences'", and eloquence, shining with the brightness of silver. And of their own devisers and makers are these unages advanced and magnified, in the which is no utility nor profit at all, and the worshipping of the which properly pertaineth to the Gentiles and heathen, and such as know not God." Thus far of St. Jerome's words. Whereupon you may '' senlences] senses A. , Google against Peril of Idalairy. 233 note as well his judgment of images themselves, as also of the painting, gilding, and decking of them : that it is an error which came from the Gentiles, that it persuadeth religion to remain in riches, that it amazeth and deceiveth the simple and unlearned with golden sentences", and silver-shining eloquence, and that it appertaineth properly to the GentQes and heathens, and such as know not God. Wherefore the having, painting, gilding, and decking of images, by St, Jerome's judgment, is erroneous, seducing and bringing into error, (specially the simple and unlearned,) heathenish, and void of the knowledge of God, SiueJy the prophet Daniel, in the eleventh chapter, de-[DaD.ii.3i clareth such sumptuous decking of images with gold, silver, ^-^ and precious stones, to be a token of antichrist's kingdom, who (as the prophet foresheweth) shall worship God with such gorgeous things. Now usually such excessive" adorn- ing and decking of images halh risen and been maintained, either of offerings provoked by superstition and given in idolatry, or of spoils, robberies, usury, or goods otherwise tmjtistly gotten, whereof wicked men have given part to the images or saints, (as they call them,) that they might be pardoned of the whole : as of divers writings and old monuments concerning the cause and end of certain great gifts, may well appear. And indeed such money, so wickedly gotten, is most meet to be put to so wicked a use^ And that which they take to be amends for the whole before God, is more abominable in liis sight, than both the wicked getting, and the more wicked spending of all the rest. For how the Liord ailoweth such gifts, he declareth evidently in the prophet Esaias*', saying, / (saithiM.si, [S.] the Lord) do love judgment, and I hate spoil and raveny offered in sacrijice : which the very Gentiles understood. For Plato sheweth, that such men as suppose that God Dialog, de doth pardon wicked men, if they give part of their spoils ^^"'■'°' and rapines to him, take him to be like a dog, that would be entreated and hired with part of the prey, to suffer the wolves to worry"" the sheep. And in case the goods, wherewith images be decked, were justly gotten, yet it is' extreme madness, so foolishly and wickedly to bestow goods purchased by wisdom and truth. Of such lewdness Lactantius writeth thus : "Men do in vain deck images of Lib. a. inai. the gods with gold, ivory, and precious stone, as though'*'''''' es] senses A. ' excessive] oiilrageoits A. 'Esaias] Esay A. , Google 234 The Third Part of the Sermon they could take any pleasure in those things^. For what use have they of precious gifts, which iindei-stand nor feel nothing ? Even the same that dead men have. For with lilte reason do they hiuy dead hodtes, farced with spices and odonrs, and clothed with precious vestures, and declc images, which neither felt nor knew when they were made, nor understand when they be honoured, for they get no sense and understanding by their consecration." Thus for Lac- tantius, and much more, too long here to rehearse, declar- ing, that as little girls play with little puppets, so be these decked images great pxippets for old fools to play with. And that we may know what, not only men of our religion, but ethnicks also, judge of such decking of dead images, it is not unprofitable to hear what Seneca, a wise and excel- lent learned senator of Rome, and philosopher, saith con- cerning tlie foolishness of ancient and grave men, used in his time in worshipping and decking of images : " We (saith Seneca) be not twice children, (as the common say- ing is,) but always children: but this is the difference, that we being elder, play the children: and in these plays they bring in before great and well-decked puppets (for so he calleth images) ointments, incense, and odours. To these puppets they offer up sacrifice, which have a mouth, but not the use of teeth. Upon these they put attiring and precious apparel, which have no use of clothes. To these they give gold and silver, which they who receive it (meaning the images) lack, as well as they that have given it fi-om them." And Seneca much conunendeth Dionysius, king of Sicile, for his merry robbing of such decked and jewelled puppets. But you will ask, what doth this ap- pertain to our images, which is written agamst the idols of the Gentiles? Altogether surely. For what use or plea- sure have our images of their decking and precious orna- ments ? Did our images miderstand when tiiey were made ? or know when they be so trimmed and decked ? Be not these things bestowed upon them as much in vain, as upon dead men, which have no sense ? Wherefore it folioweth, that there is like foolishness and lewdness in decking of our images, as great puppets for old fools, like children, to play the wicked play of idolatry before, as was among' the ethnicks and Gentiles, Our chinches stand full of such great puppets, wondrously decked and adorned; garlands and coronets be set on their heads, precious pearls hanging about their necks ; their fingers shine with rings, set with ' in those IhingsJ of ihese things A. ' among] amongst A. , Google againsl Peril of Idolatry. 235 precious stones their dead and stiff bodies are clothed with garment* stiff with gold. You would believe that the images of our men-saints were some princes of Persia'" land with their proud apparel, and the idols of our wo- men-samts were nice and well-trimmed harlots, tempting then paramours to wantomiess : whereby the saints of God are not honoured, but most dishonoured, and their godli- ness, soberness, chastity, contempt of riches, and of the vanity of the world, defaced and brought in doubt by such monstrous decking, most differing from their sober and godly hves. And because the whole pageant must throughly be played, it is not enough thus to deck idols, but at the last come in the priests themselves, likewise decked with gold and pearl, that they may be meet servants for such lords and ladies, and fit worshippers of such gods and god- desses. And with a solemn pace they pass forth before these golden puppets, and fall down" to the ground OQ their raarrow-bones before these honourable idols; and then rising up again, offer up odours and incense unto them, to give the people an example of double idolatry, by woi^hipping not only the idol, but the gold also, and riches, wherewith it is garnished. Which things, the most part of our old martyrs, rather than they would do, or once kneel, or offer up one crumb of incense before an image, suffered most cruel and terrible deaths, as the histories of them at large do declare. And here again their allegation out of Gregory the first and Damascene, that images be the lay- Greg, Epis! men's books, and that pictures are" the scripture of idiots ^"™^j^ and simple persons, is worthy to be considered. For as it fiJb onho. hath been touched in divers places before, how they be**'^"- books teaching nothing but lies, as by St. Paul in theP first chapter to the Romans evidently appeareth, of the images of God; so what manner of bool^ and scripture these painted and gilt images of saints be unto the common people, note well I pray you. For after that our preachers shall have instructed and exhorted the people to the fol- lowing of the virtues of the saints, as contempt of this world, poverty, soberness, chastity, and such like virtues, which undoubtedly were in the saints ; think you, as soon as they turn their faces from the preacher, and look upon the graven books and painted scripture of the glorious gilt images and idols, all shining and glittering with metal and stone, and covered with precious vestures, or else with Chasrea in Terence, behold a painted table, wherein is set >y Google 236 The Third Part of the Sermon forth by the art of the painter, an image, with a nice and wanton apparel and countenance, more hke to Venus or FJora, than Mary Magdalen ; or if like to Mary Magda- len, it is when she played the harlot, I'ather than when she wept for her sins; — when, I say, they turn about from the preacher, to these books and schoolmasters, and painted scriptures, shaU they not find them lying books? teach- ing other manner of lessons, of esteeming of riches, of pride and vanity in apparel, of niceness and wantonness, and peradventure of whoredom, as Chasrea of like pictures was taught. And in Lucian, one learned of Venus Gni- dia a lesson too abominable here to be remembered. Be not these, think you, pretty books and scriptures for sim- ple people, and especially for wives and young maidens to look in, read on, and !eam such lessons of? What will they thinlt either of the preacher, who taught them con- trary lessons of the saints, and therefore by these carved' doctors are charged with a lie, or of the saints themselves, if they believe these graven books and painted scriptures of them, who make the saints, now reigning in heaven with Ciod, to their great dishonour, schoolmasters of such vanity, which they in their life-time most abhorred? For what lessons of contempt of riches, and vanity of this world, can such books, so besmeared with gold, set with precious stones', covered with silks, teach ? What lessons of sober- ness and chastity can our women le^rn of these pictured scriptures, with their nice apparel and wanton looks ? But away, for shame, with these coloured cloaks of idolatry, of the books and scriptures of images and pictures to teach idiots, nay, to make idiots and stark fools and beasts of Christians, Do men, I pray you, when they have the same books at home with them, mn on pilgrimage to seek like books at Rome, Compostella, or Jerusalem, to be taught by them, when they have the like to learn' at home ? Do men reverence some books, and despise and set light by other of the same sort ? Do men kneel before their books, light candles at noon-time, burn incense, offer up gold and silver, and other gifts, to their books ? Do men either feign or believe miracles to be wrought by their books? I am sure that the New Testament of our saviour Jesus Christ, containing the word of life, is a more lively, express, and true image of our Saviour, than all carved, graven, molten, and painted images in the world be ; and yet none of all these things be done to that book or scripture of the gospel >y Google against Peril of Idolatry S37 of out Saviour, which be done to images and pictures, the books and scriptures of laymen and idiots, as they -call them. Wherefore, call them what they list, it is most evi- dent by their deeds, that they make of them no other'* books nor scripture", than such as teach most filthy and horrible idolatry, ?i& the users of such books daOy prove by continual practising the same^. 0 books and scriptures, in the which the devilish schoolmaster, Satan, hath penned the lewd lessons of wicked idolatry, for his dastardly dis- ciples and scholars to behold, read, and leani, to God's most high dishonour, and their most horrible damnation. Have not we been much bound, think you, to those which should have taught us the truth out of God's book and his holy scripture, that they have shut up that book and scrip- ture from us, and none of us so bold as once to open it, or read on it ? and instead thereof, to spread us abroad these goodly, carven, and gilded'' books and painted scriptures, to teach us such good and godly lessons? Have not they done well, after they ceased to stand in pulpits themselves, and to teach the people committed to their instruction, keeping silence of God's word, and become dumb dogs, (as the prophet calleth them,) to set up in their stead, on every pillar and corner of the church, such goodly doctors, as dumb, but more wicked than themselves he ? We need not to complain of the lack of one dumb parson, having so many drunb devilish vicajs (I mean these idols and painted puppets) to teach in their stead. Now in the mean season, whilst the dumb and dead idols stand thus decked and clothed, contrary to God's law and commandment, the poor Christian people, the lively images of God, com- mended to us so tenderly by our saviour Christ, as most dear to him, stand naked, shivering for cold, and their teeth chattering in their heads, and no man covereth them, are pined with hunger and thirst, and no man giveth them a penny to refresh them ; whereas pounds be ready at all times (contrary to God's will*) to deck and trim dead stocks and stones, which neither feel cold, hunger, nor thirst". Clemens hath a notable sentence concerning this matter, l] saying thus; "That serpent the devil doth by the mouth" of certain men utter these words; IVefor the honour of the invisible God, do worship visible images : which doubt- less is most false. For if you will truly honour the image of God, you should, by doing well to man, honour the true = no other] none other A. ' gilded] piled A. gilten B. ' scripture] scriptures A. ■ will] word and will A. T the same] of the same A. '' nor thirst] ne thirst A. >y Google 838 Tht Third Part of the Sermon image of God, in him. For the image of God is in every man : but the Ulteness of God is not in every one, but in those only which have a godly heart and pure mind. If you will theretbre truly honour the image of God, we do declare to you the truth, that ye do well to man, who is made after the image of God, that you give honour and reverence to him, and refresh the hungry with meat, the thirsty with drink, the naked with clothes, the sick with attendance, the stranger harbourless with lodging, the pri- soners with necessaries; and this shall be accounted as truly bestowed upon God. And these things are so di- rectly appertaining to God's honour, that whosoever doth not this, shall seem to have reproached and done villainy to the image of God. For what honour of God is this, to run to images of stock and stone, and to honour vain and dead figures of God"^, and to despise man, in whom is the true image oi' God ? And by and by after he saith, « Un- derstand ye therefore that this is the suggestion of the ser- pent Satan, lurking within you, which persuadeth you that you are godly, when you honour insensible and dead images, and that you be not ungodly, when you hurt or leave unsuccom-ed the lively and reasonable creatures." All these be the words of Clemens. Note, I pray yon, how this most ancient and learned doctor, within one hundred years of our saviour Christ's time, most plainly teacheth, that no service of God, or re- ligion acceptable to him, can be m honouring of dead images ; but in succouring of the poor, the lively images ir.j of God, according to St. James, who saith ; This is the pure and true religion before God the father, to succour father- less and motherless children, and widows in their afflic- tion, and to keep himself trndefled from this world. True religion then, and pleasing of God, standeth not in making, setting up, painting, gilding, clothing and deck- ing of dumb and dead images, {which be but great puppets and babies'' for old fools in dotage, and wicked idolatry, to dally and play with,) nor in kissing of them, capping, kneeling, offering to them, incensing of them, setting up of candles, hanging up of legs, arms, or whole bodies of wax before them, or praymg and asking of them, or of saints, things belonging only to God to give. But all these things be vain and abominable, and most damnable before God. Wherefore all such do not only bestow their money and labour in vain ; but with their pains and cost purchase to "of Godj as God A. ' babies] >y Google against Peril of Idolatry. 339 themselves God's wrath and utter indignation, and ever- lasting damnation both of body and soul. For ye have heard it evidently proved in these homilies against idolatry, by God's word, the doctors of the church, ecclesiastical his- tories, reason and experience, that images have been and be worshipped, and so idolatry committed to them by infinite muUitudes, to the great offence of God's majesty, and dan- ger of infinite souls ; and that idolatry cannot possibly be separated from images set up in churches and temples, gilded and decked gloriously*, and that therefore our images be indeed very idols, and so all the prohibitions, laws, curses, threatenings of horrible plagues, as well tem- poral as eternal, contained in the holy scripture, concerning idols and the makers and maintainers'', and worshippers of them, appertain also to our images set up in churches and temples, and to the iriEikersK, maintainers, and worshippers of them. And all those names of abomination, which God's word in the holy scriptures giveth to the idols of the Genliles, appertain to our images, being idols like to them, and having like idolatry committed unto them. And God's own mouth in the holy scriptures caileth them vanities, lies, deceits, uncleanness'', filthiiiess, dung, mischief, and abomi- nation before the Lord. Wherefore God's horrible wrath, and our most dreadful danger cannot he avoided, without the destruction and utter abolishing of all such images and idols out of the church and temple of God, which to ac- complish, God put in the minds of all Christian princes. And in the mean time, let us take heed and be wise, 0 ye beloved of the Lord, and let us have no strange gods, but one only God, who made us when we were nothing, the father of our lord Jesus Christ, who redeemed us when we were lost, and with his holy Spirit, wl o doU c fy h n us. For this is life everlEisting, to know h m e 1 e only true God, and Jesus Christ, wl o lei 1 se t Let us honour and worship foi rel g o s sake o e but him ; and him let us worship a d 1 o as ! e v li I m self, and hath declared by his wo i tl at 1 e w 11 be I o noured and worshipped, not in or 1 y unages or idols, which he hath most straitly forb Iden e tl e in kneeling, hghting of candles, burning of ince ise offer ng up of gifts unto images and idols, to believe that we shall please him ; John i. for all these be abomination before God: but let us honour and worship God in spirit and truth, fearing and loving " gloriously! gorgeously A. '■ uncleanness] uncle an liness A. ' and mainiainers] maintainers A. ' religion's sake] religion sake A. « and to the makers] to (he makers , Google 240 Third Part of the Sermon against Peril of Idolatry. him above all things, trusting in him only, calling upon him, and praying to him only, praising and landing of him only, and all other in him, and for him. For such wor- shippers doth our heavenly Father love, who is a most pure"* spirit, and therefore will be worshipped in spirit and truth. And such worshippers were Abraham, Moses, David, Elias, Peter, Paul, John, and all other the holy patriarchs, prophets, apostles, martrys, and all true saints of God, who all, as the true friends of God, were enemies and destroy- ers of images and idols, as the enemies of God and his true religion. Wherefore take heed and be wise, O ye beloved of the Lord, and that which others, contrary to God's word, bestow wickedly, and to their damnation, upon dead stocks and stones, (no images, but enemies of God and his saints,) that bestow ye, as the faithful servants of God, according to God's word, mercifully upon poor men and women, fa- therless children, widows, sick persons, strangers, prisoners, and such others that be in any necessity, that ye may, at that great day of the Lord, hear that most blessed and ■ comfortable saying- of our saviour Christ: Come, ye blessed, into the kingdom of my father, prepared for you before the beginning of the world. For I was ■ hungry, and ye gave me meat; thirsty, andyegaveme drink; naked, andye clothed me; harbourless, andye lodged me; in prison, and ye visited me; sick, and ye comforted me. For whatsoever ye have done for the poor and needy in my name, and for m,y sake, that have ye done for me. To the which his hea- venly kingdom, God the father of mercies bring us, for Jesus Christ's sake, our only saviour, mediator, and advo- cate, to whom with the Holy Ghost, one immortal, invisible, and most, glorious God, be all honour, and thanksgiving, and glory, world without end. Amen. » a most pure] Ihe most purest A. , Google HOMILY lairing and keeping clean, and comely adorning of Churches. IT is a common custom used of all men, when they intend to have their friends or neighbours to come to their houses to eat or drink with them, or to have any solemn assembly to treat and talk of any matter, they wUl have their houses, which they keep in continual reparations, to be clean and fine, lest they should be counted sluttish, or little to regard their friends and neighbours. How much more then ought the house of God, which we commonly caU the church, to be sufficiently repaired in all places, and to be honourably adorned and garnished, and to be kept clean and sweet, to the comfort of the people that shall resort thereunto'! It appeareth in the holy scripture, how God's house, which was called his holy temple, and was the mother church of all Jewry, fell sometimes into decay, and was oftentimes profaned and defiled, through the negligence and ungodliness of such as had the charge'' thereof But when godly kings and governors were in place, then conmiand- ment was given forthwith, that the church and temple of God should be repaired, and the devotion of the people to be gathered for the reparation of the same. We read in the fourth book of the Kings, how that king Joas, being a ' Kings is godly prince, gave commandment to the priests to convert^-' certain offerings of the people towards the reparation and amendment of God's temple. Like commandment gave that most godly king Josias,^ Kings aa concerning the reparation and re-edilication of God's temple, which in his time he found in sore decay. It hath pleased Almighty God, that these histories touching the re-ediiying ' thereunto] thereto A. » the charge] charge A. , Google 243 The Sermon for repairing and repairing of his lioly temple, should be written at large, to the end we should he taught thereby ; first, tliat God is well pleased, that his people should have a convenient place to resort unto, and to come together, to praise and magnify God's holy name. And secondly, he is highly pleased with all those, which diligently and zealously go about to amend and restore such places as are appointed for Ihe congrega- tion of God's people to resort unto, and wherein they hum- bly and jointly render thanks to God for his benefits, and with one heart and voice praise his holy name. Thirdly, God was sore displeased with his people, because they builded, decked, and trimmed up their own houses, and safFercd God's house to be in ruin and decay, to lie un- comely and fulsomcly. Wherefore God was sore grieved with them, and plagued them, as appeareth in the prophet i.[4,c.] Aggeus. Thvssaith the Lord: Isit time for you to dwell in your ceiled houses, and the Lord's house not regarded? Ye have sowed much, and gathered in but little; your meat and your clothes have neither filed you, nor made you warm; and he that had his wages, put it in a bottomless purse. By these plagues, which God laid upon his people for neglecting of his temple, it may evidently appear, that God will have his temple, his church, the place where his congregation shall resort to magnify him, well edified, well repaired, and well maintained. Some, neither regarding godliness, nor the place of godly exercise, will say, the temple in the old law was commanded to be built and re- paired by God himself, because it had great promises an- nexed unto it, and because it was a figure, a sacrament, or a signification of Christ, and also of his church. To this may be easily answered ; first, that our churches are not destitute of promises, forasmuch as our saviour Christ saith, 18. K),] IVhere two or three are gathered iogelher* in my name, there am I in the midst^ among them. A great number therefore coming to church togellier in the name of Christ, have there, that is to say in the church, their God and sa- viour Christ Jesus, present* among the congregation of his faithful people, by his grace, by his favour and godly as- sistance, according to his most assured and comfortable pro- mises. Why then ought not Christian people to build them temples and churches, having as great promises of the pre- sence of God, as ever had Solomon for the material temple, which he did build ? As touching the other point, that So- lomon's temple was a figure of Christ : we know that now resenl] pre sen (ly A. >y Google and keeping dean of Churches. 343 in the time of the clear light of Christ Jesus, the son of God, all shadows, figures, and significations are utterly gone, alt vain and unprofitable ceremonies, both Jewish and hea- thenish, fully abolished. And therefore our churches are not set up for figures and significations of Messias and Christ to come, but for other godly and necessary pur- poses; that is to say, that iLke as every man hath his own house to abide in, to refresh himself in, to rest in, with such like commodities; so Almighty God will have his house and place'', whither the whole psirish and congregation shall resort, which is called the church and temple of God, for that the church, which is the company of God's people, doth there assemble and come together to serve him. Not meaning hereby, that the Lord, whom the heaveti of heavens is not able to hold or comprise, doth dwell in the church of hme and stone, made with man's hands, as wholly and only contained there within, and no where else ; for so he never dwelt in Solomon's temple. Moreover, the church or temple is counted and called holy, yet not of itself, but because God's people resorting thereunto are hoiy, and exercise themselves in holy and heavenly things. And to the intent ye may understand further, why churches were built among Christian people, this was the greatest consideration ; that God might have his place, and that God might have his time, duly to be honoured and served of the whole multi- tude in the parish : first, there to hear and learn the blessed word and w'U of the everlasting God. Secondly, that there the blessed sacraments, which our lord and saviour Christ Jesus hath ordained and appointed, should be duly, reve- rently, and decentlye ministered. Thirdly, that there the whole multitude of God's people in the parish should with one voice and heart call upon the name of God, magnify and praise the name of God, render earnest Eind hearty thanks to our heavenly Father for his heap of benefits daily and plentifully poured upon us, not forgetting to bestow our alms upon God's poor'', to the intent God may bless us the more richly. Thus ye may well perceive and under- stand wherefore churches were ' built and set up amongst Christian people, and dedicated and appointed to these godly uses, and wholly' exempted from all filthy, profane, and worldly uses. Wherefore all they that have little mind or devotion to repair and build God's temple, are to be counted people of much ungodliness, spurning against good order in Christ's church, despising the true honour of God, with >y Google 244 The Sermon Jor repairing evil example offending and hindering their neighhours, otherwise well and godly disposed. The world thiiiketh it'' but a trifle to see their church in ruin and decay. But whoso doth not lay to their helping hands, they sin against God and his holy congregation. For if it had not been sin to neglect and slightly regard' the re-edifying and building up again of his temple, God would not have been so much grieved, and so soon have plagued his people, because they builded and decked their own houses so gorgeously, and despised the house of God their lord. It is sin and shame to see so many churches so ruinous, and so foully decayed, almost in every corner. If a man's private house, wherein he dweheth, be decayed, he will never cease till it be re- stored up again. Yea, if his bam, where he keepeth his com, be out of reparations, what diligence useth he to make it in perfect state again ! If his stable for his horse, yea, the sty for his swine, be not able to hold out water and wind, how careful is he to do cost thereon ! And shall we be so mindful of our common base houses, deputed to so vCe employment"", and be forgetful towards" that house of God, wherein be intreated" the words of our eternal salva- tion, wherein be ministeredP the sacraments and mysteries of our redemption? The fountain of our regeneration is there presented unto vs'i, the partaking of the body and blood of our saviour Christ Is there offered unto us ; and shall we not esteem the place, where so heavenly things are handled'? Wherefore, if ye have any reverence to the ser- vice of God, if ye have any common honesty, if ye have- any conscience in keeping of necessary and godly ordi- nances, keep your churches in good repair, whereby ye shaU not only please God, and deserve his manifold bless- ings, but also deserve the good report of all godly people. The second point, which appertaineth to the mainte- nance of God's house, is to iiave it well adorned, and comely and clean kept; which things may be the more CEisily performed', when the church is well repaired. For like as men are well refreshed and comforted, when they find their houses having all things in good order, and all corners clean and sweet ; so when God's house, the church, is well adorned, with places convenient to sit in, with the pulpit for the preacher, with the Lord's table for the min- " Ihinketh it] thinketh A. ' slightlyregardJpassliitleiiponA. " rile employment! low occupying fl unto tis] K> us A. ' are handled] be handled A. ° towards] loward A. ' peribrnied] reformed B. , Google and keeping clean of Churches. 245 istration of his holy supper, with the font to chr^ten in, and also is kept clean, comely, and sweedy, the people are more' desirous and the more comforted to resort thither, and to tarry there the whole time appointed them. With what earnestness, with what vehement zeal did our saviour Christ drive the buyers and sellers out of the temple of Matt. ai. [12, God, and hurled down the tables of the changers of money, ■^"''"^■'^■^ and the seats of the dove-sellers, and co;uid not abide any man to carry" a vessel through the temple ! He told them, that they had made his father's house a den of thieves,[Mariii.i7'. partly through their superstition, hypocrisy, false worship,'''"'*'^'***-' false doctrine, and insatiable covetousness, and partly through contempt abusing that place with, walking and talking, with worldly matters without aU fear of God, and due re- verence to that place. What dens of thieves the churches of England have been made by the blasphemous buying and selling the most precious body and blood of Christ in the mass, as the world was made to believe, at diriges, at months minds, at trentalls, in abbeys and chantries, beside other horrible abuses, (God's holy name be blessed for ever,) which we now see* and understand. AU these abomina- tions they that supply tho room of Christ have cleansed and purged the churches of England of, taking away all such fulsomeness and filthiness, as through blind devotion and ignorance hath crept into the church these many>' him- dred years. Wherefore, 0 ye good Christian people, ye dearly beloved in Christ Jesu, ye that glory not in worldly and vain religion, in fantastical adorning and decking, but rejoice in heart to see the glory of God truly set forth, and the churches restored to their ancient and godly use, render your hearty thanks to the goodness of Almighty God, who hath in our days stirred iip the hearts, not only of his godly preachers aiid ministers, but also of his faithful and most Christian magistrates and governors, to bring such godly things to pass. And forasmuch as your churches are scoured and swept from the sinful and superstitioT.is filthiness, wherewith they were deiiled and disfigured, do ye your parts, good people, to keep your churches comply and clean; sutfer them not to be defiled with rain and weather, with dung of doves and owls, stares and choughs, and other filthiness, as it is foul and lamentable to behold in many places of this country. It is the house of prayer, not the house of talking, of walking, 'are more] is the more A. 'whichwenowsee] wenowseeA. y Ihese many] ihis many A. ' hearty] most hearty A, , Google 240 The Sermon for repairing Churches. of brawling, of minstrelsy, of hawks, of dogs. Provolie not the displeasure and plagues of God, for despising and abus- ing his holy house, as the wicked Jews did. But have God in your heart, be obedient to his blessed will, bind yourselves every man and woman to your power' toward the repara- tions and clean keeping of Ibe church'', to the intent that ye may" be partakers of God's manifold blessings, and that ye may be the better'* encouraged to resort to your parish church, there to learn your duty towards* God and your neighbour, there to be present and partakers of Christ's holy sacraments, there to render thanks to your heavenly father for the manifold benefits, which he daily poureth upon you, there to pray together, and io call upon God's holy name, which be blessed world without end. Amen.'' ■ to your power] to their power A. "your duly towards] your duties ^ of the church] of your church A. toward A. • thai ye may] ye may A. ' Amen] omilled A. ' be the better] the better be A. >y Google HOMILY Good Works. And first, of Fasting. A HE life which we live in this world, good Christian people, is of the free benefit of God lent us, yet not to use it at our pleasure, after our own fleshly will, but to trade over the same in those works which are beseeming them that are become new creatures in Christ. These works the apostle calleth good works, saying, Wt are God's work-'e-th.^. mi manship, created in Christ Jesti to good works, which God hath ordained, that toe should walk in them. And yet his meaning is not by these words to induce us to have any affiance, or to put any confidence in our works, as by the merit and deserving of them to purchase to ourselves and others remission of sin, and so consequently everlasting life ; for that were mere blasphemy against God's mercy, and great derogation to the bloodahedding of our saviour Jesus Christ. For it is of the free grace and mercy of God, by the mediation* of the blood of his son, Jesus Christ, without merit or deserving on our part, that our sins are forgiven us, that we are reconciled and brought again into his favour, and are made heirs of his heavenly kingdom. Grace, saith St. Augiistin, belonging'' to God, who dothiug.deDiTer. call us ; and then hath he good works, whosoever received'' Q^ost. sd grace. Good works then bring not forth grace, but areqj^m.aa brought forth by grace. The wheel, saith he, turneth round, not to the end that it may be made round ; but be- cause it is first made round, therefore it ttuneth round. So, no man doth good works, to receive grace by his good works ; but because he hath first received grace, therefore consequently he doth good works. And in another place Aug. do Fide bi he saith, Good works go not before in him which shall J*"*'^'""' °"p- " received] receiveth A. , Google 248 The First Part of the Sermon afterward be justified ; but good works do follow after, ■when a man is first justified. St. Paul tlierefore Icacheth, that we must do good works for divers respects ; first, to shew ourselves obedient children unto oiir heavenly father, who hath ordained them, that we should walk in them, Secondly, for that they are good declarations and testi- monies of our justification. Thirdly, that others, seeing our good works, may the rather by tiiem be stirred up and excited to glorify our father which is in heaven. Let us not therefore be slack to do good works, seeing it is the will of God that we should walk in them, assuring our- selves that at the last day every man shall receive of God for his labour done in true faith, a greater reward than his works have deserved. And because somewhat shall now be spoken of one particular good work, whose commenda- tion is both in the law and in the gospel, thus much is said in the beginning generally of all good works : first, to remove out of the way of the simple and unlearned this dangerous stumbhngblock, that any man should go about to purchase or buy heaven with his works. Secondly, to take away, so much'' as may be, from envious minds and slanderous tongues, all just occasion of slanderous speaking, as though good worlis were rejected. This good work which now shall be entreated of is fasting, which is foimd in the scrip- tures to be of two sorts ; the one outward, pertaining to the body; the other inward, in the heart and mind. This outward fast is an abstinence from meat, drink, and all natural food, yea from all delicious pleasures and delec- tations worldly. When this outward fast pertaineth to one particular man, or to a few, and not the whole' ntunber of the people, for causes which hereafter shall be declared, then it is called a private fast : but when the whole multi- tude of men, women, and children, in a township or city, yea, through^ a whole country, do fast, it is called a public fast. Such was that fast which the whole multitude of the children of Israel were commanded to keep the tenth day of the seventh month, because almighty God appointed that day to be a cleansing day, a day of atonement^, a time of reconciliation, a day wherein the people were cleansed from their sins. The order and manner how it 1, 16. [29, was done is written in the sixteenth and twenty-third chap- 3'2^-saj jgj.gh p^ Leviticus. That day the people did lament, mourn, weep, and bewail their former sins. And whoso- ' so much] so nigh A. ' the whoie] to ihe whole A. f Ihrough] Ihough A.B. , Google of Fasting. 249 ever upon that day did not humble his soul, bewailing his sins, as is said, abstaining from all bodily food until the evening, (hat soiii {saith the Almighty" God) should be de- [Lev. stroyed from among his people. We do not read that Moses ordained, by order of law, any days of public fast throughout the whole year, more than that one day. The Jews notwithstanding had more times of common fasting, which the prophet Zachary jeciteth to be the fast of thez^'i' fourth, the fast of the lifth, the fast of the seventh, and the fast of the tenth month. But for that it appeareth not in (he Levitical law" when they were instituted, it is to be judged, that those other times of fasting, more than the fast of the seventh month, were ordained among the Jews, by the appointment of their governors, rather of devotion, than by any express' commandment given from God. Upon the ordinance of this general fast, good men took occasion to appoint to themselves private fasts, at such times as they did eiflier earnestly lament and bewail their sinful lives, or did addict themselves to' more fervent prayer, that it might please God to turn his wrath from them, when either they were admonished and brought to the consideration thereof by the preaching of the prophets, or otherwise when they saw present danger to hang over their heads. This sorrowfulness of heart, joined with fast- ing, they uttered sometime by their outward behaviour and gesture of body, putting on sackcloth, sprinkling themselves with ashes and dust, and sitting or lying upon the earth. For when good men feel in themselves the heavy burden of sin, see damnation to be the reward of it, and behold with the eye of their mind the horror of hell, they tremble, they quake, and are inwardly touched with sorrowfulness of heart for their offences, and cannot but accuse themselves, and open this their grief unto almighty God, and call unto him for mercy. This being done seriously, their mind is so occupied, partly with sorrow and heaviness, partly with an earnest desire to be delivered from this danger of hell and damnation, that all desire" of meat and drink is laid apart, and loathsomeness of all worldly things and pleasures Cometh in place; so that nothing then liketh them more, than to weep, to lament, to mourn, and, both with words and behaviour of body, to shew themselves weary of this life. Thus did David fast, when he made intercession to[2Sa almighty God for the child's life, begotten in adultery of >y Google 250 The First Part of the Sermon Kings 11. Bethsabe, XTria's" wife. King Ahab fasted after this sort, ^ -when it repented him of murdering of Naboth, bewailing" oDfths. 5.] his own sinful doings. Such wasP the Ninevites fast, brought to repentance by Jonas' preaching. When forty thousand of the Israelites were slain in battle against the dspaso. t!!6,]Benjamites, the scripture saith, ^11 the children of Israel, and tilt whole nniUitude ofthepeople% went' to Bethel, and sate there weeping before the I^ord, and fasted all that day ''?^^^\^-. till' night. So did Daniel, Esther, Nehemias, and many Lh.i.i.j others in the Old Testament, fast. But if any man will .say, it is true, so they fasted indeed ; but we are not now under that yoke of the law, we arc set at liberty by the free- dom of the gospel; therefore those rites and customs of the old law bind not us, except it can be shewed by the scrip- tures of the New Testament, or by examples out of the saiue, that fasting now under the gospel is a restraint of meat, drink, and all bodily food and pleasmes from the body, as before. First, that we ought to fa^t, is a truth more manifest, than that it should here need to be proved; the scriptures which teach the same are evident. The doubt therefore that is, is, whether, when we fast, we ought to withhold from our bodies all meat and drink during the time of our fast or no ? That we ought so to do, may be well gathered upon a question moved by the Pharisees to ike 5 [3J.] Christ, and by his answer again to the same. Why {say they) do John's disciples fast often, and pray, and we likeioise? But thy disciples eat and drink, and fast not at all. In this smooth question they couch up subtilly this argu- ment or reason: Wlioso fasteth not, that man is not of God: for fasting and prayer arc works both commended and commanded of God in his scriptures; and iill good men, from Moses till this time, as well the prophets as others, have exercised themselves in these works. John also and his disciples at this day' do fast oft, and pray much; and so do we the Pharisees in hke manner: but thy disciples fast not at all, which if thou wilt deny, we can easily prove it. For whosoever eateth and drinketh, fasteth not. Thy disciples eat and druik, therefore they fast not. Of this we conclude, say they, necessarily, that neither art thou, nor yet thy disciples, of God. Christ maketh answer, saying, Ca?i ye make that the children of " Uria's} Uries A. ' went] went out A. ° bewailing] and bewailed A. ■ till] unti! A. p Such was] Sticli were B. > this day] that day A. * of the people] of people A. , Google of Fasting. 251 the wedding shall fast, tohile the bridegroom is with them? The days shall come, when the bridegroom shall to taken from them: in those days shall they fast. Our saviour [Lgk Christ, like a good master, defendeth tlie innocency of his^^ disciples against the mahce of the arrogant Pharisees, and proveth that his disciples are not guilty of transgressing any jot of God's law, although as then they fasted not", and in his answer reproveth the Pharisees of superstition and ignorance. Superstition, because they put a religion in their doings, and ascribed holiness to the outward work wrought, not regarding to what end fasting is ordained. Of igno- rance, for that they could not discern between time and time. They knew not that there is a time of rejoicing and mirth, and a time again of lamentation and mourning, which both he teacheth in his answer, as shall be touched more largely hereafter, when we shall shew what time is most fit to fa^t in. But here, beloved, let us note, that our saviour Christ, in making his Einswer to their q^uestion, denied not, but confessed that his disciples fasted not, and therefore agreeth to the Pharisees in this, as unto a manifest truth, that whoso eateth and drinketh, fasteth not. Fasting then, even by Christ's assent, is a withholding of meat, drink, and all natural food from the body, for the determined time of fasting. And that it was used in the primitive church, appeareth most evidently by the Chalcedon coun- cil, one of the four first general councils. The fathers as- sembled there, to the number of six hundred and thirty, considering with themselves how acceptable a thing fast- ing is to God, when it is used according to his word; again, having before their eyes also the great abuses of the same crept into the church at those days, throiigh the negligence of them which should have taught the people the right t^e thereof, and by vain glosses devised of men; to reform the said abuses, and to restore this so good and godly a work to the true use thereof, decreed in that council, that every person, as well in his private as public fast, should continue all the day without meat and drink, till after the evening prayer. And whosoever did eat or drink before the evening prayer was ended, should be ac- counted and reputed not to consider the purity of his fast. This canon teacheth so evidently how fasting was used in the primitive church, as by words it cannot be more plainly >y Google 352 The. First Pari of the Sermon Fasting then, by the decree of those six hundred and thirty fathers, grounding their determination in this matter upon the sacred scriptures, and long continued usage or practice, both of the prophets and other godly persons before the coming of Christ, and also of the apostles and other devout men in the New Testament, is a withholding of meat, drink, and all natursd food from the body, for the determined time of fasting. Thus much is spoken hitherto to make plain unto you what fasting is. Now hereafter shall be showed the true and light use of fasting. Good works are not all of one sort. For some are of themselves, and of their own proper nature, always good: as to love God above all things, to love thy neighbour as thyself % to honour thy father' and mother, to honour the higher powers, to give to every man that which is his due, and such like. Other works there be, which considered in themselves, without further respect, are of their own natiue merely^ indifferent, that is, neither good nor evil, but take their denomination of the use or end whereunto they serve. Which worlts having a good end, are called good works, and are so indeed : but yet that cometh not of themselves, but of the good end, whereunto they are referred. On the other side, if the end that they serve unto be evil, it cannot then otherwise be, but that they must needs be evd also. Of this sort of works is fasting, which of itself is a thing merely indifferent ; but it is» made better or worse by the end that it serveth unto. For when it respecteth a good end, it is a good work ; but the end being evil, the work itself is also evil. To fast then with this persuasion of mind, that our fasting and our"* good works can make us perfect" and just men, and finally bring us to heaven, this is a de- vilish persuasion ; and that fast is so far off'' from pleasing of God= that it refuseth his mercy, and is altogether dero- gatory to the merits^ of Christ's death, and his precious blood-shedding. This doth the parable of the Pharisee and 3. [10- the publican teach. TVjo men (saith Christ) went up toge- ther intoe the temple to pray; the one a Pharisee, the other a publican. The Pharisee stood and prayed thus with him- self^: I thank thee, 0 God, that 1 am not as other men are, extortioners, vnjust, adulterers, and as this publican ' thy neighbour as thyself] my ' perfect] good, perfect A. neighbour as myself A. ''is so far off] so far off A. 7 ihy father] falher A. ■ pleasing of God] pleasing God A. • merely] mere A. ' lo the merits] of the merits A. • but it Jsl but is A. ! into] lo A. t our] other A, " with himself] within himself A. >y Google of Fasting. 253 is: Jfant twice in the toeek, J give tithes of all that 1 pos- sess. The publican stood afar off, and would not lift up his eyes to heaven; but smote his breast, and said, God be merciful to me a sinner. In the person of this Pharisee, our saviour Christ setteth out to the eye and to the judg- ment of the world, a perfect, just, and righteous man, such a one as is not spotted with those vices that men commonly are infected with; extortion, bribery, polling and pilling their neighbour', robbers and spoilers of commonweals, crafty and subtil in chopping and changing, using false weights, and detestable perjury in their buying and selling, forni- cators, adulterers, Eind vicious livers. The Pharisee was no such man, neither faulty ui any such like notorious crime. But where other transgressed by leaving things undone, which yet the law required, this man did more than was requisite by the law'' : for he fasted twice' in the week, and gave tithes of all that he had. What could the world then justly blame in this man ? Yea, ■what outward thing more could be desired to be in him, to make him a more perfect and a more just man ? Truly, nothing by man's judgment : and yet our saviour Christ preferreth the poor publican without fasting, before him with his fast. The cause why he doth so is manifest; for the publican having no good works at al! to ti-ust unto, yielded up himself unto God, confessing his sins, and hoped certainly to be saved by God's free mercy only. The Pharisee gloried and trusted so much in his works, that he thought himself sure enough without mercy, and that he should come to heaven by his festing, and other deeds. To this end serveth that parable ; for it is spoken to them that trusted in themselves, that they were righteous, and despised other. Now, because the Pha- risee directeth" his works" to an evil end, seeking by them justification, which indeed is the proper work of God with- out our merits, his fasting twice in the week, and all his other works, though they were never so many, and seemed to the world never so good and holy, yet in very deed be- fore God they are altogether evil and abominable. The mark also, that the hypocrites shoot at with their fast, is to appear holy in the eye of the world, and so to win com- mendation and praise of men. But our saviour Christ saith of them, they have their reward; that is, they have praise Mb«. 6. [2,] and commendation of men, but of God they have none at all. For whatsoever tendeth to an evil end is itself, by that ■ neighbour] neighbours A. * by the law] by laff A. ' IwiceJ thrice B. , Google 254 The. First Part of the Sermon evil end, made evil also. Again, so long as we keep ungod- liness in our hearts, and suffer wicked thoughts to tarry- there, though we fast as often as did either St. Paul or John Baptist, and keep it as strajtly as did the Ninevites, yet shall it be not only unprofitable to us, but also a thing that 13, greatly displeaseth almighty God. For he saith that his soul abhorreth and hateih such /astings, yea, they are a burden unto him, and he is toeary of bearing them. And therefore he inveigheth most sharply against them, saying [3, by the mouth of the prophet Esay, Behold, when you fast", your lust reviaineth still, for ye dd^ no less violence toyour debtors. Lo, ye fast to strife and debate, and to smile with the fist oftoickedness. Now ye shall not fast thus, that you may'i make your voice to be heard above. Think ye this fast pleaseth me, that a man should chasten himself/or a day? Should that be called a fasting, or a day that pleas- eth the Lord? Now, dearly beloved, seeing that almighty God alloweth not our fast for the work's sake, but chiefly respecteth our heart, how it is aflected, and then esteemeth our fast either good or evil, by the end that it serveth for; it is our part to rent our hearts, and not our garments, as , we are advertised by the prophet Joel ; that is, our sorrow and mourning must be inward in heart"^, and not in outward show only ; yea, it is requisite that iirst, before all things, we cleanse our hearts from sin, and then to direct our fast to such an end as God will allow to be good. There be three ends, whereunto if our fast be directed, it is then a work profitable to us, and accepted of God. The first is, to chastise the flesh, that it be not too wan- ton, but tamed and brought in subjection to the spirit. This i'.j respect had St. Paul iu his fast, when he said, / chastise my body, and bring it into subjection, lest by any means it cojneth to pass, that, tohen I have preached to other, I my- self be found a cast-aioay. Tile second, that the spirit may be more earnest and fer- vent to prayer". To this end fasted the prophets and '., 3.: teachers that were at Antioeh, before they sent forth Paul and Barnabas to preach the gospel. The same two apostles fasted for the like purpose, when they commended to God, by their earnest prayers, the congregations that were at Antioeh, Pisidia, Iconium, and Lystra', as we read in the 1- Acts of the Apostles. ° you fast] ye fast A. ■ earnest and fervent lo prayer] p for ye do] for do ye B. fervent and earnest in prayer A. t yon may] ye may A. ' Lvslra] Lislris A. ' in heart] in the heart A, , Google of Fasting. 255 The third, that onr fast he a testimony and witness with us before God, of our humble submission to his high ma- jesty, when we confess and acknowledge our sins unto him, and are inwardly touched with sorrowfulness of heart, be- wailing the same in the affliction of our bodies. These are the three ends or right uses of fastmg. The first belongeth most properly to private fost : the other two are common, as weU to public fast, as to private : and thus much for the use of fasting. Lord have mercy upon us, and give us grace, that while we live in this miserable world, we may through thy help bring forth this and such other fruits of the Spirit, commended and commanded in thy holy word, to the glory of thy name, and to our comforts, that, after the race of this wretched life, we may live everlastuigly with thee in thy heavenly kingdom, not for the merits and wor- thiness of our works, but for thy mercies sake, and the merits of thy dear son, Jesus Christ, to whom, with thee and the Holy Ghost, be all laud, honour, and glory, for ever and ever. Amen. 77(6 Second Pari of the Homily of Fasting. In the former homily, beloved, was shewed, that among the people of the Jews, fasting, as it was commanded them from God by Moses, was to abstain the whole day, from morning" till night, from meat, drink, and all mannei of food, that nourisheth the body ; and that whoso tasted aught before the evening, on the day appointed to fasting, was accounted among them a breaker of his fast. Which order, though it seemeth strange to some in these our days, because it hath not been so generally used' in this realm of miany years past; yet that it was so among God's people, (I mean the Jews,) whom, before the coming of our saviour Christ, God did vouchsafe to choose unto himself, a pecu- liar people above all other nations of the earth ; and that our saviour Christ so understood it, and the apostles after Christ's ascension did so use it, was there sufUciently proved by the testimonies and examples of the holy scriptures, as well of the New Testament, as of the Old. The true use of fasting was there also shewed. In this second part of this homily shall be shewed, that no constitution or law made by man, for thmgs which of their own proper nature " morning] morrow A. » generally used] used generally A. , Google 256 The Second Part of the Sermon be mere indifferent, can bind the conscience of Christian men to a perpetual observation and keeping thereof; but that the higher powers haver fuU liberty to alter and change every such law and ordinance, either ecclesiastical or poli- tical, when time and place shaJI require. But first an an- swer shall be made to a question that some may make, de- manding what judgment we ought to have of such absti- nences as are appointed by public order and laws made by princes, and by the authority of the magistrates, upon policy, not respecting any religion at all in the same. As when any realm, in consideration of the maintaining of fisher-towns bordering upon the seas, and for the increase of fishermen, of whom do spring mariners to go upon the sea, to the furnishing of the navy of the realm, whereby not only commodities^ of other countries may be transported, but also may be a necessary defence to resist the mvasion of the adversary. For the bcltei iinder'^t-inding of this question, it is neces- sary that we make a difference between the policies of prince<<, made for the ordering of their commonweals, in provision of thina;a serving to the most sure* defence of their subjects ind countries, and between ecclesiastical po- licies, in prescnbmg such works, by which, as by secondary means, God s wrath may be pacified, and his mercy pur- chased. Positive laws made by princes, for conservation of their policy, not repugnant unto God's law, ought of all Christian subjects with reverence of the mag^trate to be obeyed, not oiJy for fear of punishment, but also, as the apostle saith, for conscience sake. Conscience, I say, not of the thing, which of its own nature'' is indifferent, but of our obedience, which by the law of God we owe unto the magistrate, as unto God's minister. By which positive laws, though we subjects, for certain times and days appointed, be restrained from some kinds of meats and drmk, which God by his holy word hath left free to be taken and used of all men, with thanksgiving, in all places, and at all times i yet for that such laws of princes and other magis- trates are not made to put holiness in one kind of meat and drink more than another, to make one day more holy than another, but are grounded merely upon policy, all subjects are bound in conscience to keep them by God's commandment, who by the apostle wUIeth all, without ex- ception, to submit themselves unto the authority of the I have] hath A. '• iis own iialure] Ihe own nature * commoililiesj the commodities A. A. its own nature B. • the most sure] their more sure A. , Google of Fasting. 257 higher powers. And in this point concerning our duties which be here dweihng in England, environed with the sea, as we be, we have great occasion in reason to take the commodities of the water, which almighty God by his di- vine providence hath laid so nigh unlo us, whereby the in- crease of victuals upon the land may the better be spared and cherished, to the sooner reducing of victuals to a more moderate price, to the better sustenance of the poor. And doubtless he seemeth to be too dainty an Englishman, who*' considering the great commodities which may ensue, will not forbear some piece of his licentious appetite upon the ordinance of his prince, with the consent of the wise of the realm. 'WTiat good English heart would not wish that* the old ancient glory should return to the realm, wherein it hath with great commendations excelled before our days, in the furniture of the tiavy of the same ? What will more daunt the hearts of the adversaries^ than to see ns well^ fenced and armed on the sea, as w^e be reported to be on the land ? If the prince requested our obedience to forbear one day from flesh more Oian we do, and to be contented with one meal in the same day, should not our own commo- dity thereby persuade us to subjection? But now that two meals bo permitted on that day to be used, which sometime our elders in very great numbers in the realm did use with one only spare meal, and that in fish only ; shall we think it so great a burden that is prescribed? Furthermore, consider the decay of the towns nigh the seas, which should be most ready by the number of the people there to repulse the enemy ; and we which dwell further off upon the land, liavhig them as our buckler to defend us, should be the more in safetys. If they be our neighbours, why should we not wish them to prosper? If they be our defence, as nighest at hand to repel the enemy, to keep out the rage of the seas, which else would break upon our fair pastures, why should we not cherish them ? Neither do we urge that in the ecclesiastical policy, pre- scribing a form of fasting, to humble ourselves in the sight of almighty God, that that order, which was used among the Jews, and practised by Christ's apostles after his ascen- sion, is of such force and necessity, that that only ought to be used among Christians, and none other; for that were to bind God's people unto the yoke and burden of Moses' policy; yea, it were the very way to bring us, which are " who} which A. ' well] as well A. ' wish Ihat] wish A. « safety] surety A. ' adversaries] adversary A. , Google 858 The Second Fart of the Sermon set at liberty by the freedom of Christ's gospel, into the bondage of the law again, which God forbid that any man sho\ild attempt or purpose. But to this end it serveth, to shew how far the order of fasting now used in the church at this day differeth from that which was then'' used. God's church ought not, neither may it be so tied to that or any other order now made, or hereafter to be made and devised by the authority of man, but that it may lawfully, for just causes, alter, change, or mitigate those ecclesiastical decrees and orders, yea, recede wholly from them, and break them, when they tend either to superstition or to impiety ; when they draw the people from God, rather than work any edi- fication in them. This authority Christ himself used, and left it to' his church. He used it, I say, for the order or decree made by the eiders for washing oiltimes, which was diligently observed of the Jews; yet tending to supersti- tion, our saviour Christ altered and changed the same in his church, into a profitable sacrament, the sacrament of our regeneration, or new birth. This authority to mitigate laws and decrees ecclesiastical, the apostles practised, when they, writing from Jerusalem unto the congregation that ■was at Antioch, signified unto them, that they would not lay any further burden upon them, but these necessaries: t! 15. [20.] that is, that they should abstain from things offered unto idolsjjrom blood^from that which is strangled, and from ybrrafcw^zoji, notwithstanding that Moses' law required many other observances. This authority to change the orders, decrees, and constitutions of the church, was after the apo- stles' time used of the fathers about the manner of fasting, ipan.Hist. as it appeareth in the Tripartite History, where it is thus ». 0.3S. -written; "Touching festing, we find that it was diversely used in divers places, by divers men. For they at Rome fast three weeks together before Easter, saving upon the Saturdays'" and Sundays, which fast they call Lent." And after a few hues in the same place it followeth : " They have not all one uniform order in fasting. For some do fast and abstain both from fish and flesh. Some, when they fast, eat nothing but fish. Others there are, which, when they fast, eat of all water-fowls, as well as of fish, grounding themselves upon Moses, that such fowls have their sub- stance of the water, as the fishes have. Some others, when they fast, will neither eat herbs nor eggs. Some fasters there are, tliat eat nothing but dry bread. Others, when '' which was then] which ihea was ' to! unto A. A. ' [lie Samrdays] Saturdays A. , Google of Fasting. 259 they fast, eat nothing at all, no, not so much as dry bread. Some fast from aU manner of food till night, and then eat, "without making any choice or difference of meats." And a thousand sudi like divers kinds of fasting may be found in divers places of the world, of divers men diversely used. Euseb, lib. And for all this great diversity in fasting, yet charity, the ^■™''*' very true bond of Christian peace, was not broken, neither did the diversity of fasting break at any time their agree- ment and concord in faith. To abstain sometimes from cer- tain meats, not because the meats are evil, hut because they are not necessary, this abstinence, saith St. Augustin, is notDogms evii. And to restrain the use of meats when necessity andf^g™'*"' time shall require, this, saith he, doth properly pertain to Christian men. Thus ye have heard, good people, first that Christian subjects are botmd even in conscience to obey princes' laws, which are not repugnant to the laws of God. Ye have also heard that Christ's churcli is not so bound to observe any order, Jaw, or decree made by man, to prescribe a form in religion, but that the church hath full power and authority from God to change and alter the same, when need shall requhe; which hath been shewed you by the example of oiir saviour Christ, by the practice of the apostles, and of the fathers since that time. Now shall be shewed briefly what time is meet for fast- ing, for all times serve not for all things ; but, as the wise mansaith, .All things have their times. There is a time Ecr.\oa.3-ii,i-i to weep, and a time again to laugh, a time to mourn, and a time to rejoice, &c. Our saviour Christ excused his disci- ples, and reproved the Pharisees, becaiise they neither re- garded the use of fasting, nor considered what time was meet for the same. Which both he teachelh in his answer, saying, TAe children of the marriage cannot movrn, while Man, 9. [is.] the bridegroom is with them. Their question was of fast- ing, his answer is of mourning, signifying unto them plainly, thSt the outward fast of the body is no fast before God, except it be accompanied with the inward fast, which is a mourning and a lamentation of the heart', as is before de- clared. Concerning the time of fasting, he saith, TAe days iiiBa.9.[is.j will come, when the bridegroom shall be taken from them; ^"^* ^- ^^ in those days they shall fast. By this it is manifest, that it is no time of fasting while the marriage lasteth, and the bridegroom is there present. But when the marriage is ended, and the bridegroom gone, then is it a meet time to ' of the heari] in the heart A. , Google 260 The Second Pari of I he Sermon fast. Now to make plain unto you what is the sense and meaning of these word^, IVeareat the marriage, and again, The bridegroom is taken from lis; ye shaU note, that so long as God revealeth his mercy unto us, and givelh us of his benefits, either spiritual or corporal, we are said to be ■with the bridegroom at the marriage. So was that good old father Jacob at the marriage, when he understood that his son Joseph was aUve, and ruled all Egypt under king Pharao, So was David in the marriage with the bride- groom, when he had gotten the victory of great Goliah, and had smitten off his head, Judith, and all the people of Bethulia, were the children of the weddir^, and had the bridegroom with them, when God had by the hand of a woman slain Hoiofernes, the grand captain of the AssyriEtns host, and discomfited all their enemies. Thus were the apostles the children of the marriage, while Christ was cor- porally present with tiiem, and defended them from all dan- gers, both spiritual and corporal. But the marriage is said Sien to be ended, and the bridegroom to be gone, when almighty God smiteth us with affliction, and seemeth to leave us in the midst of a number of adversities. So God some- time Btriketh private men™ privately with sundry adversities, as trouble of mind, loss of friends, loss of goods, long and dangerous sicknesses, &c. Then is it a fit time for that man to homble himself to almighty God by fasting, and to mourn and to bewail" his sins with a sorrowful heart, and to ?3,5ii:9.] pray unfeignedly, saying with the prophet David, Turn away thy face, 0 Lord, from my sins, and blot out of thy remembrance all mine offences. Again, when God shall afflict a whole region or country with wars, with famine, with pestOence", with strange diseases and unknown sicknesses, and other such hke calamities ; then it isP time for all states and sorts of people, high and low, men, women, and cMldren, to humble themselves by fasting, and bewail their sinful living before God, and pray with one common voice, saying thus, or some other such like prayer : Be favourable, 0 Lord, be favourable unto thy people, which turneth unto thee, in weeping, fasting, and praying: spare thy people, whom thou hast redeemed with thy precious blood, and suffer not thine inheritance to be destroyed, and brought to confusion. Fasting thus used with prayer is of great efficacy, and weigheth much with God. So the angel robti 12. [s,] Raphael told Tobias. It also appeareth by that which our "withpestilencc] and pestilence A. >y Google of Fasting. 261 saviour Christ answered to his disciples, demanding of him why they could not cast forth the eviJ spirit out of him that was brought unto them. This kind, saith he, is not cast out [Mark s. 11. but by fasting and prayer. How available fasting^ is, how ""'■ "■ ^''^ much it weigheth with God, and what it is able to obtain at his hand, cannot better be set forth, than by opening unto you, and laying before you some of those notable things, that have been brought to pass by i(. Fasting was one of the means, whereby almighty God was occasioned to alter the thing which he had purposed concerning Ahab, for murdering the innocent man Naboth, to possess his vineyard. God spake unto EKja, saying, Go tfiy loay, and^ Kingsii, say tinto Jihab, Hast thou killed, and also gotten posses-^"'^'^^ sion ? Thus saith the Lord, In the place where dogs licked the blood of Naboth, shall dogs even lick thy blood also. Behold, 1 will bring evil upon thee, and will take away thy posterity: yea, the dogs shall eat him of .Chad's stock that dieth in the city, and him that dtelh in the field shall the fowls of the air eat. This pimishraent had almighty God determined for Ahab in this world, and to destroy ali the male-kind that was begotten of Ahab's body, besides that punishment which should have happened unto him in the world to come. When. >Ahab heard this, he rent his clothes, wssai^ix. and put sackcloth upon him, and fasted, and lay in sack-^'^^-^ cloth, and went barefooted. Then the word of the Lord came to Elija, saying, Seest thou how ^hab is humbled be- fore me? Because he submitleth himself be/'ore me, I will not bring that evil in his days; but in his son's days will 1 bring it upon his house. Although Ahab, through the wicked coimse! of Jezabel his wife, ^d committed shame- ful murder, and against all right disinherited'' and dispos- sessed for ever Naboth's stock of that vineyard ; yet upon his humble submission in heart unto God, which he de- clared outwardly by putting on sackcloth and fasting, God changed his sentence, so that the punishment which he had determined fell not upon Ahab's house in his time, but was deferred unto the days of Joram his son. Here we may see of what force our outward fast is, when it is accompanied with the inward fast of the mind, which is (as is said) a sorrowfulness of heart, detesting and bewailing oiir sinful doings. The like is to be seen in the Ninevites: for when God had determined to destroy the whole city of Nineveh, and the time which he had appointed was even now at hand, he sent the prophet Jonas to say unto them, Yet forty days,}mah^. [4-9.] ' fasiing] fast A. ■■ disinherited] disheriled A. >y Google 868 The Second Part of the Sermon and Nineveh shall be overlhrown. The people by and by believed God, and gave themselves lo fasting; yea, the king, by the advice of his counsel, caused to be proclaimed, say- ing. Let neither man nor beast, bullock nor sheep taste any thing, neither feed nor drink water: but let vian and beast put on sackcloth, and cry mightily unto God; yea, let every man turn from his evil way, and from the wickedness that is in their hands. Who can tellifOod will turn and re- pent, and turn away from his fierce wrath, that we perish not ? And upon this their hearty repentance, thus declared outwardly with fasting, renting of their clothes, putting on sackcloth, and sprinkling themselves with dust and ashes, tJonah 3, 10.] the scripture saith, God saw their works, that they turned from their evil ways; and God repented of the evil that he had said that he would do unto them, and he did it not. Now, beloved, ye have heard first what lasting is, as well that which is outward in the body, as that which is inward in the heart. Ye have heard also that there arc three ends or purposes, whereunto if our outward fast be directed, it is a good work that God is pleased with. Thirdly, hath been declared, what time is most meet for to fast, either privately or publicly. Last of all, wliat things fasting hath obtained of God, by the examples of Ahab and the Nine- vites. I^et us therefore, dearly beloved, seeing there are many more causes of fasting and mourning in those our days, than hath been of many years heretofore in any one age, endeavour ourselves both inwardly in our hearts, and also outwardly with our bodies, dihgently to exercise this godly exercise of fasting, in such sort and manner, as the holy prophets, the apostles, and divers other devout persons for their time used the same. Godisnowthe same God that he was' then ; God that loveth righteousness, and that hateth iniquity ; God which willeth not the death of a sin- ner, but rather that he turn from his wickedness and live ; God that hath promised to turn to us, if we refuse not to turn to him' : yea, if we turn our evil works from before his eyes, cease to do evil, learn to do well, seek to do right, relieve the oppressed, be a right judge to the fatherless, defend the widow, break our bread to the himgry, bring the poor that wander into our house, clothe the naked, and [isiiah 58. B ] despise not our brother which is our own flesh ; Then shall thou call, saith the prophet, and the Lord shall answer; thou shall cry, and he shall say. Here am /" ,• yea, God ■ that he was] that was A. " Here am I] Here I am A, >y Google of Fasting. 263 which heard Ahab and tlie Ninevites, and spared them, will also hear our prayers, and spare us, so that we, after their example, will.unfeignedly turn unto him : yea, he will bless us with his heavenly benedictions, the time that we have to tarry in this world, and, after the race of this mortal life, he will bring us to his heavenly kingdom, where we* shall reign in everlasting blessedness with our saviour Christ, to whom with the Father and the Holy Ghost be all honour and glory, for ever and ever. Amen, ^ we] he A, , Google II 0 M I L Y Gluttony and Drunkenness. JL E have heard in the former sermon, well-beloved, the description and the virtue of fasting, with the true use of the same. Now ye shall hear how foul a thuig gluttony and drunkenness is before God, the rather to move you to use fasting the more diligently. Understand ye therefore, that almighty God {to the end that we might keep ourselves undefiled, and serve him in holiness and righteousness, ac- cording to his word) hath charged in his scriptures so many as look for the glorious appearing of our saviour Christ, to lead their lives in all sobriety, modesty, and temperancy". Whereby we may learn how necessary it is for every Chris- tian, that will not be foimd unready at the coming of our saviour Christ, to live sober-minded in this present world, forasmuch as otherwise being unready, he cannot enter with Christ into glory: and being unarmed in this behalf, he must needs be in continual danger of that cruel adversary, the roaring lion, against whom the apostle Peter wameth us to prepare ourselves in continual sobriety, that we may re- sist, being steadfast in faith. To tlie intent therefore that this soberness may be used in all our behaviour, it shail be expedient for us to declare unto you how much all kind of excess offendeth the majesty of almighty God, and how grievously he punisheth the immoderate*" abuse of those his creatures, which he ordaineth" to the maintenance of this our needy life, as meats, drinks, and appai'el : and again, to shew the noisome diseases and great mischiefs, that com- monly do follow them that inordinately give up themselves to be carried headlong with such pleasures as are joined either with dainty and over-large fare, or else with costly and sumptuous apparel. ' ordaiaethj ordained A. , Google Gluttony and Drunkenness. 263 And first, that ye may perceive how detestable and hate- ful all excess in eating and drinking is before the face of almighty God, ye shall call to mind what is written by St. Paul to the Galatians, where he numbercth gluttony andeiiai.5. pi.] drunkenness among those horrible crimes, with the which (as he saith) no man shall inherit the kingdom of heaven. He reckoneth them among the deeds of the flesh, and conpleth them with idolatry, whoredom, and murder, which tCfiat. 5, is.] are the greatest offences that can be named among men. For the first spoileth God of his honour; the second de- fileth bis holy temple, that is to wit, our own bodies ; the third maketh us companions of Cain in the slaughter of our brethren; and whoso committeth them, as St, Paul saith, cannot inherit the kingdom of God. Certamly, that d Cor. 6. 10,] sin is very odious and loathsome before the face of God, which causeth him to turn his favourable countenance so far frorn us, that he should clean bar us out of the doors, and disherit us of his heavenly kingdom. But he so much abhorreth aU beastly banqueting, that, by his son our saviour Christ in the gospel, he declareth his terrible indig- nation against all belly-gods, m that he pronounceth them accursed, saying. Woe be lo yoit that are full, /or j/e shall ^akBS.[%.;i hunger. And by the prophet Esaias^he crieth out, B^oeisa.5. [11,12,] be to you that rise up early, to give yourselves to drunken- ness, and set all your mind so on drinking, that you sit swilling^ thereat until it be night. The harp, the lute, the shalm, and plenty of wine are at your feasts; but theworks of the Lord ye do not behold, neither consider the works of his hands. Tf^oe he unto you that are strong to drink wine, [isa. 6, m.] and are tnighty to advance drunkenness. Here the pro- phet plainly tcacheth, tliat feislmg' and bancLucting maketh men forgetful of their duty towards God, when they give themselves to all kinds of pleasures, not considering nor re- garding the works ot the Lord, who hath created meats and drinks, as St. Paul saith, to be received thankfully of 1 Tim. 4. £3.] them that believe and know the truth. So that the very beholdmg of these creatures (being the handy work of al- mighty God) might teach us to use them thankfully, as God hath ordained. Therefore they are without excuse before God, which either filthily feed themselves, not re- specting the sanctification which is by the word of God and prayer, or else unthanlrfuUy abuse the good creatures of God by surfeiting and drunkenness, forasmuch as God's * Esaias] Esay A. ' feasting] fasting B. , Google 266 The Sermon against ordinanceas in his creatures plainly forbid'' it. They that give themselves therefore to hibbing and banqueting, being without all' consideration of God's judgmentSj are suddenly oppressed in the day of vengeance. Therefore Christ saith :6ai. [34.] to his disciples", Take heed to yourselves, lest at any time your hearts be overcome with surfeiting and drunkenness, and cares of this world, and so that day come on you un- wares. Whosoever then will take warning at Christ, let him take heed to himself, lest his heart being overwhelmed by smfeitiiig, and drowned in drunkenness, he be taken un- 16 12. £45. J wares with that unthrifty servant, which, thinking not on his master's coming, began to smite his felloio-servants, and to eat, and to drink', and to be drunken, and being sud- denly taken, hath his just reward with unbelieving hypo- crites ; they that use to drink deeply, and to feed at full, (wallowing themselves in all kind of wickedness,) are brought asleep in that slumbering forgetfulness of God's holy wih and commandments. Therefore almighty God 1 [S] crictli by the prophet Joel, ^wake ye drunkards, weep and howl all ye drinkers of wine, because the new wine shall be pulled from your mouth. Here the Lord terribly threaten- eth to withdraw his benefits from such as abuse them, and to puU the cup irom the month of dnmkards. Here we may learn, not to sleep in drunkenness and surfeiting, lest God deprive us of the use of his creatures, when we ^xa.- kindly abuse them. For certainly the Lord our God will not only take away his benefits when they are unthank- fnlly abused, but also, in his wrath and heavy displeasure, ,. 3. [C] take vengeance on such as immoderately abuse them. If our first parents, Adam and Eve, had not obeyed their greedy appetite in eating the forbidden fruit, neither had they lost the fruition of God's benefits which they then en- joyed in Paradise, neither had they brought so many mis- chiefs both to themselves, and to all their posterity. But when they passed the boimds™ that God had appointed them, as imworthy of God's benefits, they are expelled and n, 3.33.] driven out of Paradise; they may no longer eat the fruits of that garden, which by excess they had so much abused. As transgressors of God's commandment, they and then- posterity are brought to a perpetual shame and confusion; and as accmsed of God, they must now sweat for their living, which before had abundance at their pleasure : even B ordinaDces] ordinance A. ciples]Andthereofonrsavioiir Christ ^ forbid] forbiddeth A. warneih liis disciples, saying A. ' wilhoulall] altogether withont A. ' and to drink] and drink; A. * Therefore Christ saith to his dis- " bounds] bonds A.B, , Google Gluttony and Drunkenness. 267 so, if we in eating and drinking exceed, when God of his large liberality sendeth plenty, he will soon change plenty into scarceness. And whereas we gloried" in fubiess, he win make us empty, and confound us with penury; yea, we shall be compelled to labour and travail with pains, in seeking for that which we sometime enjoyed at ease. Thus the Lord will not leave ihem unpunished, who," not re- garding his works, follow the lusts and appetites? of their ^nah, own hearts. The patriarch Noah, whom the apostle calleth ^ "'^' ^' ' the preacher of righteousness, a man exceedingly in God's favour, is in holy scripture made an example, whereby wb may learn to avoid drunkenness. For when he had poured in wine more than was convenient, in filthy manner he lay naked in his tent, his privities discovered. And whereas sometime he was so much^ esteemed, he is now become a laughing-stock to his wicked son Cham, no small grief to Sem and Japhet, his other two sons, which were ashamed of their father's beastly behaviour. Here we may note that drunkenness hringeth with it shame and derision, so that it never escapeth unpunished. Lot, in like manner i-o'. being overcome with wine, committed'' abominable incest with his own daughters. So will almighty God give overcoen.is.a: drunkards to the shameful lusts of their own hearts'. ^^^ Here is Lot hy drinking fallen so far beside himself, that he knoweth not his own daughters. Who would have thought that an old man in that heavy case, havmg lost his wife and all that he had, which had seen even now God's vengeance in fearful manner declared on the live cities for their vicious living, should be so far past the re- membrance of his duty? But men overcome with drink are altogether mad, as Seneca saith. He was deceived by Episi. 84. his daughters: but now many deceive themselves, never thinking that God by his terrible punishments will be avenged on them that otfend by excess ! It is no small plague that Lot purchased by his drunkenness. For he had copulation most fihhily' with his own daughters, which conceived thereby, so that the matter is brought to hght ; it can no longer be hid. Two incestuous children are bom, Ammon and Moab, of whom came two naiions, the Am- monites and Moabites, abhorred of God, and cruel ad- versaries to his people the Israelites. Lo, Lot hath gotten ■ we gloried] he gloried A. ' commilled] commiltelh A. • who] whicii A. ■ llieir own hearts] llieir lewd P lusis and appeliles] lust and ap- hearts A. petite A. ' filthily] filthy A. 4 so much] much A. , Google 268 TM Sermon against to himself, by drinking, sorrow and care, with perpetual infamy and reproach wnto the world's end. If God spared not his servant Lot, heing otherwise a godly man, nephew (5fn. 19. unto Abraham, one that entertained the angels of God; -^ ] what will he do to these beastly belly-slaves, which, void of all godliness or virtuous behaviour, not once, but con- tinually day and night, give themselves wholly to bib- bing and banqueting ? But let us yet further behold the terrible examples of God's indignation against such as mnon, gi-eedily follow their unsatiable lusts. Amnon" the son of Sam. 13. [38, David, feasting himself with his brother Absalom, is cruelly 'diih 13 [2 murdered of his own brother. Holofernes, a valiant and ] ' mighty captain, being overwhelmed with wine, had his head stricken from his shoulders by that silly woman Judith. Simon the high priest, and his two sons, Mattathias and iMacie.to.] Juclas, being entertained of Ptolcm.y" the son of Abobus, who had before married Simon's daughter, after much eat- ing and drinking were traitorously murdered of their own sod. 32, [6.] kinsman. If the Israelites had not given themselves to belly-cheer, they had never so often fallen to idolatry. Neither would we at this day be so addict to superstition, were it not that we so much esteemed the filling of our coMO, [r.] bellies. The Israelites, when they served idols, sate down to eat and drink, and rose again to i>lay, as the scripture reporteth ; therefore seeking to serve their bellies, they for- sook the service of the Lord their God. So are we drawn to consent unto wickedness, when our hearts are over- whelmed by drunkenness and feasting. So Herod setting his mind on banqueting, was content to grant, that the laii. H. [c- holy man of God, John Baptist, should be beheaded at the '■' request of his whore's daughter. Had not the rich glutton been so greedily given to the pampering of his belly, he like 16. [IS- would never have been so unmerciful to the poor Lazarus, '^ neither had he felt the torments of the unquenchable^ fire. 7x\. iG. [.19.] What was the cause that God so horribly punished Sodom and Gomorrha? was it not their proud banqueting and continual idleness, which caused them to be so lewd of life, and so unmerciful towards the poor ? What shall we now think of the horrible excess, whereby so many have perished, leiander. and been brought to destruction? The great Alexander, after that he had conquered the whole world, was himself overcome by drunkenness, insomuch that, being drunken, he slew his faithful friend, Clitus, whereof, when he was sober, he was so much ashamed, that for anguish of heart >y Google Gluttony and Drunkenness. 369 he wished death. Yet notwithstanding, after this he left not his banqueting; but in one night swilled in so much wine, that he fell into a fever, and when as by no means he would abstain from wine, within few days after in miser- able sort he ended his life. The conq^uerer of the whole world is made a slave by excess, and becometh so mad, that he murdereth his dear friend ; he is plagued with sot- row, shame, and grief of heEirt for his intemperancy ; yet can he not leave it; he is kept in captivity ; and he, which sometime had subdued many, is become a subject to the vile belly. So are drunkards and gluttons altogether with- out power of themselves ; and the more they drink, the drier they wax ; one banquet provoketh another ; they study to fill their greedy stomachs. Therefore it is com- monly said, Jl drunken man is always dry, ^oA.,^ glutton's gut is never Jilled. Unsatiable truly are the affections and lusts of man's heart, and therefore we must learn to bridle them with the fear of God, so that we yieid not to our own lusts, lest we kindle God's indignation against ourselves, when we seek to satisfy our beastly appetite. St. Paul teacheth us, lohether we eat or drink, or whatsoever tve do, i < to do all to the glory of God. Where he appointeth, as it were by a measure, how much a man may eat and drink : that is to wit, so much that the mind be not made sluggish by cramming in meat, and pouring in drink, so that it can- not lift up itself to the glory and praise"^ of God. What- soever he be then, that by eating and drinking maketh himself unfit' to serve God, let him not think to escape unpunished. Ye have heard how much almighty God detesteth the abuse of his creatures, as he himself declareth, as weU by his holy word, as also by the fearful examples of his just judgment''. Now if neither the word of God can restrain our raging lusts and greedy appetites, neither the manifest examples of God's vengeance fear us from riotous and ex- cessive eating and drinking, let us yet consider the mani- fold mischiefe that proceed thereof, so shall we know the tree by the fruits. It hurteth the body, it infecteth the mind, it wasteth the substance, and is noisome" to the neighbours. But who is able to express the manifold dan- gers and inconveniences that follow of intemperate diet? Oft cometh sudden death by banqueting ; sometime the members are dissolved, and so the whole body is brought ' glory and praise] praise and glo- himself urlusty A. ry A. ''judgment] judgments " makelli himself unfit] makes * noisome] nojful A. , Google 270 The Sermon against into a miserable state. He that eateth and drinketli im- measurably, kindletii ofttimes sucli an unnatitral heat in his body", that his appetite is provoked thereby to desire more than it should, or else it overcometh his stomach, and filleth all the body full of sluggishness, makes it unable* and unfit to serve either God or man, not nourishing the body, but hurting it ; and last of all, briiigeth' many kinds of inciuable diseases, whereof ensueth sometimes desperate dealh. But what should I need to say any more in this behalf? For except God bless our meats, and give them strength to feed us ; again, except God give strength to nature to digest, so that we may take profit by them, either shall we filthily vomit them up again, or else shall they lie stinking in our bodies, as in a loathsome sink or channel^, and so diversely infect the whole body. And surely the blessing of God is so far from such as use riotous banquet- ing, that in their faces be sometimes seen the express tokens of this internperancy : as Solomon noteth in his Proverbs. To whom is woe? saith he ; to whom is sorrow? to whom is strife? to whom is brawling? to whom are toounds without cause? and for whom is the redness of eyes? Even to them that tarry long at the wine. Mark, I beseech you, the terrible tokens of God's indignation : woe and sorrow, strife and brawUng, wounds without cause, disfigured face, and redness of eyes, are to be looked for, when men set themselves to excess and gormandize, devising all means to increase their greedy appetites by tempering the wine, and saucing it in such sort, that it may be more delectable and pleasant unto them. It were expedient that such delicate persons should be ruled by Solomon, who, in con- sideration of the aforesaid'' inconveniences, forbiddeth the ■ very sight of wine. Look not upon the wine, saith he, when it is red, and when it sheweth his colour in the cup, orgoeih down pleasantly : for in the end thereof it will bile like a serpent, and hurt like a cockatrice. Thine eyes shall look upon strange women, and thine heart shall speak lewd things; and thou shall be as one that sleepetk in the midst^ of the sea, and as he that sleepeth in the top of the mast. They have stricken me, thou shall say'', but I was not sick; they have beaten me, but I felt it not; therefore will I seek it yet still. Certainly that must needs be very hurtful which biteth and infecteth like a poisoned serpent, * his body] the body A. * aforesaid] foresaid A. • unable] unlusty A. i midst] middes A.B. ' bringeth] bring A. t thou shall say] shalt thou say A. ( channel] caaell A. , Google Gluttony and Drunkenness. 271 whereby men are brought to filthy fornication, which causeth the heart to devLse mischief. He doubtless is in great danger that sleepeth in the midst of the sea, for soon he is' overwhelmed with waves. He is like to fall suddenly that sleepeth in the top of the mast. And surely he hath lost his senses, that cannot feel when he is stricken, that knoweth not when he is beaten. So, surfeiting and drunken- ness bites by the belly, and causeth continual gnawing in the stomach, brings men to whoredom and lewdness of heart, with dangers unspeakable ; so that men are bereaved and robbed of their senses, and are altogether without power of themselves. Who seeth not now the miserable estate, wheremto men are brought by these foul filthy monsters, gluttony and drunkenness ? The body is so much disquieted by them, that as Jesus the sou of Sirach affirm- eth, the iinsatiable feeder never sleepeth quietly, such an^ceXw. unmeasurable heat is kindled, whereof ensuelh continual^^-^ ache and pain to the whole body. And no less truly the mind is" also annoyed by surfeiting banquets: for some- times men are stricken with phrensy of mind, and are brought in like manner" to mere" madness ; some wax so brutish and blockish, that tliey become altogether void of understanding. It is an horrible thing that any man should maim himself in any member : but lor a man of his own accord to bereave himself of his wits, is a mischief intoler- able. The prophet Osee, in the fourth chapter, saith, that loine and drunkenness taketh away the heart. Alas Hoses 4 then, that any man shoidd yield unto that, whereby he might bereave himself of the possession of his own heart. Wine and women lead wise men out of the wayfanddringEcaus. men of understanding to reproof and shame, saith Jesus, the son of Sirach, Yea, he asketh, what is the life of man that is overcome with djunkenness. Wine drunken tvith'EcciBs. eatcess maketh bitterness of mind, and causeth brawling ^^'^ and strife. In magistrates it causeth cruelty instead of justice, as that wise philosopher Plato perceived right well, when he affirmed, that a drunken man hath a tyrannous heart, and therefore will ruleP at his pleasure, contrary to right and reason. And certainly drunkermess maketh men forget both law and equity, which caused king Solomon so ftov. di straiUy to charge that no wine should be given unto rulers, lest peradventure by drinking they forget what the law ap- pointethi them, and so change the judgment of all the ' he is] is he A. o mere] neere A. " Ihe mind is] is the mind A. , Google 272 The Sermon against children of fhe poor. Therefore among all sorts of men, excessive drinking is most intolerable in a magistrate or Kspub. lib. man of autliority, as Plato saiih : for a drunkard knoweth not where he is himself. If then a man of authority should be a drunkard, alas ! how might he be a guide unto other men, standing in need of a governor himself! Besides this, a drunken man can keep nothmg secret, many fond, foolish, and filthy words are spoken, when men are at their ban- quets. Drunkenness, as Seneca affirmeth, discovereth all wickedness, and bringeth it to hght ; it removeth all sharae- fiicedness, and mcreaseth all mischief. The proud man, being drmiken, uttereth his pride, the crael man his cruelty, and the envious man his envy, so that no vice can lie hid in a drunkard. Moreover, in that he knoweth not himself, he fumbleth' and stammereth in his speech, staggerelh to and fro in his going, beholding' nothing steadfastly with hia staring eyes, believeth that the house runneth round aboiit him. It is evident that the mind is brought clean V, 30, [1,] out of frame by excessive drinking, so that whosoever is deceived by wine or strong drink, becometh, as Solomon salih, a mocker, or a madman, so that he can never be wise. If any man think that he may drink much wine, and yet be. well in his wits, he may as well suppose, as Seneca saith, that when he hath drunken poison, he shall not die. For wheresoever excessive drinking is, there must needs follow perturbation of mind ; and where the belly is stuffed with dainty fare, there the mmd is oppressed with slothful slug- gishness. A full belly maketh a gross understanding, saith somrem, St. Bernard, and much meat maketh a weary mind. But ^- alas, nowadays, men pass httle either for body or mind ; so they have worldly wealth and riches abundant to satisfy their unmeasurable lusts, they care not what they do. They are not ashamed to shew their drunken faces, and to play the madman' openly. They think themselves in good case, and that all is well with them, if they be not pinched by lack and poverty. Lest any of us therefore might take occasion to flatter himself in this beastly kind of excess, by the abundance of riches, let us call to mind what Solomon v.2[.[i7,] writeth in the twenty-fiist of his Proverbs, He that loveih wine and fat fare, shall never be rich, saith he. And in the twenty-third chapter he maketh a vehement exhortation on V. 13. [w, this wise : Keep not company with drunkards and gluttons, ' for the glutton and drunkard shall come to poverty. He that draweth his patrimony through his throat, and ' madman] madmen A. , Google Gluttony and Drunkenness. 273 eateth and drinbeth more in one hour, or in one day, than he is able to earn in a whole week, must needs be an un- thrifl, and come to beggary. But some will say, what need any to find fault with this ? He hurteth no maai but himself, he is no man's foe but his own. Indeed I know this is commonly spoken in defence of these beastly belly- gods : but it is easy to see how hurtful they Eire, not only to themselves, but also to the commonwealth, by their ex- ample. Every one that meeteth them is troubled with brawling and contentious language, and ofttimes raging in beastly lasts, like high-fed" horses, they neigh on MciVper, fi.a.j neighbours wives, as Jeremy saith, and defih their children and daughters. Thcur example is evil to them among whom they dwell ; they are an occasion of offence to inany ; and whiles they waste their substance in banqueting, their own household is not provided of things necessary, then- wives and their children are evil intreated, they have not wherewith to relieve their poor neighbours in time of ne- cessity, as they might have, if they lived soberly. They are unprofitable to the commonwealth : for a drunkajd is neither fit to rule, nor to be ruled. They are a slander to the church or congregation of Christ, and therefore St. Paul doth excommunicate them among whoremongers, idol- 1 Cor. s. [ii.j aters, covetous persons, and extortioners, forbidding Chris- tians to eat with any such. Let us therefore, good people, eschew, every one of us, all intemperancy, let us love so- briety and moderate diet, oft give ourselves to abstinency and fasting, whereby the mind of man is more lift up to God, more ready to all godly exercises, as prayer, hearing and reading^ God's word, to his spiritual comfort. Fi- nally, whosoever regardcth the health and safety of his own body, or wisheth always to be well in his wits, or desireth quietness of mind, and abhorreth fury and madness, he that would be rich, and escape poverty, he that is ■frilling to live without the hurt of his neighhour, a profitable member of the commonwealth, a Christian without slander of Christ and his church, let him avoid all riotous and ex- cessive banqueting, let him learn to keep such measure as behoveth him that professe 1 n godliness, let him follow St. Paul's rule, and so ea and d nk o the glory and praise [i cor. lo. si.] of God, who hath created 11 1 o be soberly used with thanksgiving, to whom I e 11 1 o and glory for ever. Amen. " high-fed] fed A. ' abslinency] abstinence A. ' reading] reading of A. >y Google HOMILY Excess of Apjmrel. W HERE ye have heretofore been excited and stirred to use temperance of meats and drinks, and to avoid the excess thereof, many ways hurtful to the state of the common- wealth, and 50' odious before almighty God, being the au- thor and giver of such creatures, to comfort and stablish our frail nature with thanks unto him, and not by abusing of them to provoke his liberality to severe punishing of that disorder; in like manner it is convenient, that ye be admonished of another foul and chargeable excess ; I mean of apparel, at these days so gorgeous'', that neither almighty God by his word can stay o«r proud curiosity in the same, neither yet godly and necessary laws, made of our princes, and oft repeated with the penalties, can bridle this detest- able abuse, whereby both God is openly contemned, and the prince's laws manifestly disobeyed, to the great peril of the realm. Wherefore, that sobriety also in this excess may be espied among us, I shall declare unto you, both the moderate use of apparel, approved by God in Ins holy word, and also the abuses thereof, which he forbiddeth and disal- loweth, as it may appear by the inconveniences which daily increase, by the just judgment of God, where that measure is not kept, which he himself hath appointed. If we con- sider the end and purpose whereunto almighty God hath ordained his creatm-es, we shall easily perceive that he al- loweth us apparel, not only for necessities sake, but also for an honest comeliness. Even as in herbs, trees, Euid sundry fruits, we have not only divers necessary uses, but also the pleasant sight and sweet smell, to delight us withal, wherein ■we may behold the singular love of God towards manliind, " and so] and also A. ' gorgeous] outrageous A >y Google The Sermon against Excess of Apparel. 275 in Ihat he hath provided both to relieve our necessities, and also to refresh our senses whh an honest and moderate recreation. Therefore David, in the hundred and fourth Ps, io4. i\a. Psalm, confessing God's careful providence, sheweth that^^-^ God not only provideth things necessary for men, as herhs and other meats, but also such things as may rejoice and comfort, as loineto make glad the heart, oils and ointmenls to make the/ace to shine. So that they are altogether past the limits of humanity, who% yielding only to necessity, forbid the lawful fruition of God's benefits. With whose traditions we may not be led, if we give ear to St. Paul, writing* to the Colossians, willing^ them not to hearken unto such men as shall say, Touch noi, taste not, handle '^"lose. 2.121.1 not; superstitiously bereaving them of the fruition of God's creatures. And no less truly ought we to beware, lest, under pretence of Christian liberty, we take licence to do what we list, advancing ourselves in sumptuous apparel, and despising other, preparing ourselves in fine bravery, to wan- ton, iewd, and unchaste behaviour. To the avoiding where- of, it beholdeth tis to be mindful of four lessons, taught imuaaana. holy scripture, whereby we shall learn to temper ourselves, and to restrain our immoderate affections, to that measure which God hath appointed. The first is, that we make not 1. provision for the flesh, to accomplish the lusts thereof, with Rom. is, ch-] costly apparel, as that harlot did, of whom Solomon speak- , eth. Proverbs 7, which perfumed her bed, and decked it-sni. 7. iin, with costly ornaments of Egypt, to thefulfilUng of her lewd"-^ lust: but rather ought we by moderate temperance to cut off all occasions, whereby the flesh might get the victory. The 2. second is written by St. Paul, in the seventh*" chapter of his first epistle to the Corinthi£ins8, where he teacheth us to use i cor. t. [si- this world as though we used it not: whereby he cutteth^-3 away not only all ambition, pride, and vain pomp in ap- parel; but also all inorduiate care and aftection, which withdraweth us from the contemplation of heavenly things, and consideration of our duty towards God. They that are much occupied in caring for things pertaining to the body, are most commonly negligent and careless in matters con- cerning the soul. Therefore our saviour Christ wiileth us not to take thought what we shall eat, or what toe shallMmi. s. [3i, drink, or wherewith we shall be clothed ; bvtrather to seek''^-^ the kingdom of God, and the righteovsness thereof. Where- by we may learn to beware, lest we use those things to our '■ who] which A. ' writing] who writing A. ■ willing] wiileth A. , Google 276 The Sermon against Excess of apparel. hinderance, which God hath ordained for our comfort and '■ furtherance towards his kingdom. The third is, that we take in good part our estate and condition, and content our- selves with that which God sendeth, whether it be much or little. He that is ashamed of base and simple attire, will be proud of gorgeous apparel, if he may get it. We must [li] learn therefore of the apostle St. Paul both to use plenty, and also to suffer penury, remembering that we must yield accounts of those things which we have received unto him who abhorreth all excess, pride, ostentation, and vanity, who also utterly condemneth and disalloweth whatsoever draweth us from our duty toward'' God, or diminisheth our charity towards our neighbours and brethren', whom we ], ought to love as ourselves. The fourth and last rule is, that every man behold and consider his own vocation, in as much as God hath appointed every man his degree and office, within the limits whereof it behoveth him to keep himseO: Therefore all may not look to wear like apparel, but every one according to his degree, as God bath placed him. Which, if it were observed, many one doubtless should be compelled to wear a russet-coat, whicli now ruffleth in sitks and velvets, spending more by the year in sumptuous ap- parel, than their fathers received for the whole revenue of their lands. But alas, nowadays, how many may we be- hold occupied wholly in pampering the flesh, taking no care at all, but only how to deck themselves, setting their affec- tion altogether on worldly bravery, abusing God's good- ness when he sendeth plenty, to satisfy their wanton lusts, having no regard to the degree wherein God hath placed 9. [5.] them. The Israelites were contented with such apparel as God gave them, although it were base and simple. And God so blessed them, that their shoes and clothes lasted them forty years; yea, and those clothes, which their fathers had worn, their children'' were contented' to tise afterward. But we are never contented, and therefore we prosper not ; so that most commonly he that ruffleth in his sables, in his fine furred gown, corked slippers, trim buskins, and warm mittens, is more ready to chill for cold, than the poor la- bouring man, which can abide in the field all the day long, when the north wind blows, with a few beggarly clouts about him. We are loth to wear such as our fathers have"" left us; we think not that sufficient or good enough for us. We must have one gown for the day, another for the night; * loward] towards A. ' coniented] conlenl A. ' brethren] children B. » have] halh A. * their children] the children A- , Google The Sermon against Excess, of .Apparel. 277 one long, another short ; one for winter, another for sum- mer.; one through furred, another but faced; one for the working-day, another for the holy-day ; one of this colour, another of that colour; one of cloth, another of silk or damask.. We miist have change of apparel, one afore dm- neti and another" after ; one of the Spanish fashion, another Turkey:' and to b6 brief, never content with sufficient. Our savioin- Christ bade his . disciples they should not have Wan, lo. [loj two coats : but the most men, far unlike fo his scholars, have their presses so full of apparel, that many know hot" how- many sorts they have. Which thing caused St. James to pronounce this terrible curse against such wealthy worldlings. Go to, ye rich men; weep and hovil on your wretchedness iivn<,s^.u,% that shall come upon you: your riches are corrupt, and'''^ your garments are moth-eaten: ye have lived in pleasure on the earth, and in wantonness; ye have nourished your hearts, as in the day of slaughter. Mark, I beseech you, St. James calleth them miserable, notwithstanding their riches and plenty of apparel, forasmuch as they pamper their bodies to their own destruction. " What was the rich glutton the better for his fine fare and costly apparel? Did not he nourish himself to be . tormented in hell-fire? Let us learn Lukeie. [19- therefore to content ourselves, having food and raiment, as ^'^ St. Paul feacheth, lest, desiring to be enriched with abund- 1 Tim. e. [s.j ance, we' fall into temptations, snares, and many noisome lusts, which drown men in perdition and destruction. Cer- tainly, such as dehght in gorgeous apparel are commonly puifed up with pride, and filled with divers vanities. ' So were the dai^hters of Sion and people of Jerusalem, whom Esay the prophet threateneth, because they walked with bit. 3. [16-23.] stretehed-out necks and wandering eyes, mincing as they went, and nicely treading with their feet, that almighty God wouldP make their heads bald, and discover their secret shame. In that day, saith he, shall the Lord take away the ornament of the slippers, and the cauls, and the round attires, and the sweet balls, and the bracelets, and the at- tires of the head, and the slops, and the head-bands, and the tablets, and the earrings, the rings, and the mufflers, the costly apparel, and the veils, and wimples, and the crisping-pin, and the glasses, and the fine linen, and the hoods, and the lawns. So that almighty God would not suffer his benefits to be vainly and wantonly abused, no not of that people whom he most tenderly loved, and had chosen to himself before all other. No less truly is the vanity that 1 and another] another A. p would] should A. " know not] knoweth aol A. 24* >y Google 278 The Sermon against Excess of apparel. is used amozigi us in tliese days. For the proud and haughty stomachs of the daughters of England are so maintained with divers disguised sorts of costly apparel, that, as Tertul- ■. con. lian, an ancient father, saith, there is left no difference in 'j <■■ "■ apparel between an honest matron and a common strumpet. Yea, many men are become so effeminate, that they care not what they spend in disguising themselves, ever desiring new toys, and inventing new fashions. Therefore a certain man, that would picture every countryman in his accustomed apparel, when he had painted other nations, he pictured the Englishman all naked, and gave him cloth under his arm, and bade him make it himself as he thought best, for he changed his fashion so often, that he knew not bow to make it. Thus with our fantastical devices we make ourselves laughing-stocks to other nations; while one spendeth his patrimony upon pounces and cuts, another bestoweth more on a dancing shirt, than mieht suffice to buy him honest and comely apparel for his whole body. Some hang their reve- nues about their necks, ruffling in their ruffs, and many a one jeopardelh his best joint, to maintain himself in sumptuous raiment. And every man, nothing considering his estate and luse of condition, seeketh to excel other ui costly attire. Whereby it Cometh to pass, that in abundance and plenty of all things, we yet complain of want and penury, while one man spendeth that which might serve a multitude, and no man distributeth of the abundance which he hath received'', and all men excessively waste that which should serve to supply the necessities of other. There hath been very good provision made against such abuses, by divers good and wholesome laws; which if they were practised as they ought to be of all true subjects, they might in some part serve to diminish this raging and riotous excess in apparel : but, alas ! there appeareth amongst us little fear and obedience, either of God ov man. Therefore must we needs look for God's fearful vengeance from heaven, to overthrow our presumption and 2. [21- pride, as he overthrew Herod, who in his royal apparel, for- getting God, was smitten of an angel, and eaten up of worms. By which terrible example, God hath taught us, that we are but worms meat, although we pamper ourselves never so much in gorgeous apparel. Here we may learn that which Jesus the son of Sirach !. ii.[4.jteacheth, noi to be proud of clothing and raiment, neither to exalt ourselves in the day of honour, because the works of the Lord are wonderful and glorious, secret and un- ' among] amongst A, ' halh received] had received A. , Google The Sermon against Excess ofAppard. 279 known, leaching us with humbleness qfmind,everi/ oiie to be [Epbes. mindful of the vocation vihereunto God hath called him.^'^ Let Christians therefore endeavour themselves to quench the care of pleasing the flesh, let us use the benefits of God in this world, in such wise, that we be not too much occupied in providing for ihe body. Let us content oiu:selvea quietly with that which God sendeth, he it never so httle. And if it please him to send plenty, let us not wax proud thereof, but let us use it moderately, as well to our own comfort, as to the relief of such as stand in necessity. He that in abundance and plenty of apparel hideth his face from him, that is naked, despiseth his ownjlesh, as Esay the prophet im. bs. i saith. Let us learn to know ourselves, and not to despise other ; let us remember that we stand ali before the ma- jesty of Almighty God, who shall judge us by his holy word, wherein he forbiddeth excess, not only to men, but also to women. So that none can excuse themselves, of what estate or condition soever they be. Let us therefore present our- selves before his throne, as TertuUian exhorteth, with the ornaments which the apostle speaketh of, Ephesians the sixth chapter, having our loins girt about with verity, Ejihes. i having the breast-plate of righteousness, and shod with '"'^ shoes prepared by the gospel of peace. Lei its take unions simplicity, chastity, and comeliness, submitting our necks to the sweet yoke of Christ. Let women be subject to their M^t, n husbands, and they are sufficiently attired, saith Tertullian. [Ephea. The wife of one Philo, an heathen philosopher, being de- manded why she ware no gold, she answered, that she thought her husband's virtues sufficient ornaments. How much more ought Christian women, instructed by the word of God, to content' themselves in their husbands ! Yea, how much more oi^ht every Christian to content himself in oiur saviour Christ, thinking himself sufficiently garnished with his heavenly virtues ! But it will be here objected, and said of some nice and vain women, that all which we do in painting our faces, in dying our hair, in embalming our bo- dies, in decking us with gay apparel, is to please our hus- bands, to delight his eyes, and to retain his love towards us. 0 vain excuse, and most shameful answer, to the reproach of thy husband. What couldst thou more say to set out his foolishness, than to charge him to be pleased and de- lighted with the devil's tire ? Who can paint her face, and curl her hair, and change it into an unnatural colour, but therein doth work reproof to her maker, who made her ? As ' verily] the verily A. ' to conient] conlenl A, , Google 3S0 The Sermon agaiml Excess of Apparel. though she could make herself more comely than God hath appointed the measure of her beauty. ■ What do these wo- men, but go about to reform that which God hath raade ? not knowiiig that all things natural are the work" of God, . and things disguised and unnatural be the works of the deyil: and as though" a wise and Christian^ husband should delight to see his wife in such painted and flourished vi- sages'', which common harlots most^ do use, to train there- with their lovers to naughtiness ; or, as though an honest woman could delight to be like an harlot for pleasing of her husband. Nay, nay, these be but vain* excuses of such as go about to please rather others than their husbands. And such attires be but to provoke her to shew herself abroad, to entice others : a worthy matter. She must keep debate with her husband to maintain such apparel, whereby she b the worse housewife, the seldomer at home to see her charge, and so neglecf" his thrift, by giving great provocation to her household to waste and wantonness, while she must wander abroad to shew her own vanity, and her husband's foolishness. By which her pride, she stirreth up much envy of others, which be as vainly^ delighted as she is. She doth but deserve mocks and scorns, to. set out all her commenda- tion in Jewish and ethnic appaxel, and yet brag, of her Christianity, She doth but waste superfluously her hits- band's stock by such sumptuousness, and sometimes she is^ the cause of much bribery, extortion, and deceit, in her hus- band's deahngs", that she may be the more gorgeously set out to the sight of the vain world, to please the devil's eyes, and not God's, who giveth to every creature sufficient and modeiute comeliness, wherewith we should' be contented, if we were of God. What other thing dost thou by those means, but provokest others to tempt thee, to deceive thy soul, by the bait of thy pomp and pride ? What else dost thou, but settest out thy pride, and makest of the'' undecent apparel of thy body, the devil's net, to catch the souls of them which behold thee ? 0 thou woman, not a Christian, but worse than a paynim, thou minister of the devil ! why pamperest thou that carrion flesh so high, which sometime doth stink and rot on the earth as thou goest ? Howsoever thott perfiunest thyself, yet cannot thy beastliness be hidden, or overcome with thy smells and savours, which do rather " are the work] is the work A. t as vainly] so vainly A. » and Christian] and a Christian A. ' the is] is A, s visages] visions A. ■ dealings] occupying A. ■ most] mostly A. ' we should] he should A. ■ but vain] but the vain A. s other] others A. * neglect] to negleclA, ' of the] of thy A. , Google The. Sermon against Excess of Jipparel. 381 deform and misshape thee, than beautify thee. What meant Solomon to say of such trimming of vain women, when he said, ^ fair woman, tcilkout good manners and'eroi. u. [22.] conditions, is like a sow which hath a ring of gold upon her snout; but that the more thou garnish thyself with these outward blazings, the less thou carest for the inward gar- nishing of thy mind', and so dost but deform'' thyself by such array, and not beautify thyself? Hear, hear, what Christ'sholy apostles do write: Let not Ihe outward apparel ^'Pei^- l^-^l of women, saith Ht. Peter, be decked with ike braiding of hair, with tvrapping on of gold, or goodly clothing: but let the mind and the conscience, which is not seen vnth the eyes, be pure and clean; that is, saith he, on acceptable and an excellent thing before God. For so the old ancient holy tvomen attired themselves, and were obedient to their hus- bands. And St. Paul saith, that women should apparel' Tim. s. ts, themselves with sharnefacedness and soberness, and not with braids of their liair, or gold, or pearl, or precious clothes, but as women should do, which will express godliness by their^ good outward works. If ye" will not keep the apos- tles' precepts, at the least let us hear what pagans, which were ignorant of Christ, have said in this matter ; Demo- critus" saith, "The ornament of a woman standeth in scarcity of speech and apparel." Sophocles saith of such apparel thus; "It is not an ornament, 0 thou fool, but a shame and a manifest show of thy folly." Socrates saith, " That that is a garnishing to a woman which declareth out her honesty." The Grecians use it in a proverb, " It is not gold or pearl, which is a beauty to a woman, but good con- ditions." And Aristotle biddeth that a woman should use less ap- parel than the law doth suffer. For it is not the goodhness of apparel, nor the excellency of beauty, nor the abundance of gold, that makelh a woman to be esteemed, but modesty, and diligence to live honestly in all things. This outrageous vanity is now grown so far, that there is no shame taken of it. We read in histories, that when king Dionysius sent to the women of Lacedtemou rich robes, they answered and said, that they shall do us more shame than honour ; and therefore refused them. The women in Rome in old time abhorred that gay apparel which long Pyrrhus sent to them, and none were so greedy and vain to accept them. And a law was openly made of the senate, and a long time observed, ' thy mind] the mind A. k deform — defoul A. ' by [heir] in their A. , Google 383 The Sermon against Excess of Apparel. that no woman should wear over half an ounce of gold, nor should wear clothes of divers colours. But perchance some dainty dame will say and answer me, that they must do something to show their birth and blood, to show their husband's riches : as though nobility were cliiefly seen by these things, which be common to those which be most vile ; as though thy husband's riches were not better bestowed than in such superfluities ; as though, when thou wast" christened, thou didst not renounce the pride of this .worldi*, and the pomp of the flesh, I speak not against convenient apparel for every state agreeable, but against the superfluity, against the vain dehght to covet such vanities, to devise new fashions to feed thy pride with, to spend so much upon thy carcase, that thou and thy husband are compelled to rob the poor, to maintain thy costliness. Hear how that noble holy woman queen Esther setteth out these goodly ornaments, (as they be called,) when (in respect of saving God's people) she was compelled to put on such glorious apparel, knowing that it was a fit staid to blind the eyes of carnal fools. Thus [Estiisr, she prayed ; Thou knowest, 0 Lord, the necessity, which I (Apoi.) 14. 16.] ^^ driven to, to put on this apparel, and that 1 abhor this sign of pride and qf this glory which t bear on my head, and that I defy it as a filthy cloth, and that 1 wear it not when I am alone. Again, by what means was Holofernes deceived, but by the glittering show of apparel, which that [jiKiiih 10. 3, holy woman Judith did put on her, not as dehghtmg m ^' ^^ ^ them, nor seeking vain voluptuous pleasure by them ? But she ware it of pure necessity by God's dispensation, using this vanity to overcome the vain eyes of God's enemy. Such desire was in those noble' women, being very loth and un- willing otherwise to wear such sumptuous apparel, by the which others should be caused to forget themselves. These be commended in scripture for abhorring such vanities, which by constraint and great necessity, against their hearts desire, they were compelled' to wear them for a tune. And shall such women be worthy commendations, which neither be compai-able with these women aforesaid in nobility, nor comparable to them in their good zeal" to God and his peo- ple, whose daily delight and seeking is to flourish in such gay shifts and changes, never satisfied, nor regarding who smarteth for their apparel, so they may come by it ? 0 vain men, which be subjects* to their wives in those inordinate " thou wast] ihou were A. ' they were compelled] were oom- p this world] Ihe world A. pelled A. 'stale] stable B. » zeal] zeals A. ' deceived, but by] deceived by B, ^ subjects] subject A. ' noble] holy noble A. , Google The Sermon againsi Excess of Jipparel. 2S3 affections! 0 vain women, to procuie so much hurt to themselves, by the which they come the sooner to misery in this world, and in the mean time be abhorred of God, hated and scorned of wise men, and in the end like to be joined with such, who in hell, too late repenting themselves, shall openly complain with these words : What hath our pride profited us ? Or what profit hath the pomp of riches brought us? All these things are passed away like a shadow. As for virtue, we did never shew any sign thereof: and thus we are consumed in our wickedness. If thou sayest that the custom is to be followed, and the use of the world doth compel thee to such curiosity ; then \ ask of thee, whose custom should be followed ? wise folks manners, or fools ? If thou sayest, the wise ; then I say, follow them : for fools customs, who should follow but fools ? Consider that the consent of wise men ought to be alleged for a custom. Now if any lewd custom be used, be thou the first to break it, la- bour to diminish it and Jay it down : and more laud before* God, and more commendation shalt thou win by it, than by all the glory of such superfluity. Thus ye have heard declared unto you, what God requireth by his word concerning the moderate use of his creatures. Let us learn to use them moderately, as he hath appointed. Almighty God hath taught us to what end and purpose we should use our apparel, Let us therefore learn so to behave ourselves in the use thereof, as becometh Christians, always shewing ourselves thankful to our heavenly Father, for his great and merciful benefits, who giveth unto us our daily bread, that is to say, all things necessary for this our needy life : unto whom we shall render accounts for all his benefits, at the glorious appearing of our saviour Christ; to whom with the Father and the Holy Ghost be all honour, praise, and glory, for ever and ever. Amen. ' these] those A. » before] afore A. , Google AN HOMILY SERMON Concerning Prayer, 1 HERE is nothing in all man's life, well-beloved in our saviour Christ, so needful to be spoken of, and daily to be called upon, as hearty, zealous, and devout prayer, the ne- cessity whereof is so great, that without it nothing may be well obtained at God's hand. For as the apostle James [limes 1. [17.] saith. Every good and perfect gift cometh from above, and Rom. 10, [13.] proceedeth from the Father of lights ; who is also said to be rich and liberal toward all them that call upon him, not because he either will not or cannot give without asking, but because he hath appointed prayer as an ordinary means Mail. c. [32.] between him and us. There is no doubt but he always imoweth what we have need of, and is always most ready to give abundance of those things that we lack. Yet, to the intent we might acknowledge him to be the giver of all good things, and behave ourselves thankfully towards him in that behalf, loving, fearing, and worship- ping him sincerely and truly, as we ought to do, he hath profitably and wisely ordained, that in time of necessity we should humble ourselves in his sight, pour out the secrets of our heart before him, and crave help at his hands, with continual, earnest, and devout prayer. By the mouth of Pb. 50. [13.] his holy prophet David he saith" on this wise : Vail upon me in the days of thy trouble, and I will deliver thee. Likewise in the gospel, by the mouth of his well-beloved Mall. 7. IT, 8.] son Clirist, he saith, Ask, and it shall be giveti you; knock, and it shall be opened: for whosoever asketh, receive/h; whosoever seeketh, findeth; and to him that knocketh, it 1 Tim. 2. [8.] shall be opened. St. Paul also most agreeably consenting Cotthi^.'} hereunto, W//e/A Men to pray every where, and to continue >y Google First Part of the Sermon concerning Prayer. 285 therein with thanksgiving. Neither doth the blessed a tie St. James in this point any thing dissent, but eami exhortmg all men to diligent prayer, saith, If any man /acAJamfai-CS] wisdom, let him ask it qf God, which givelh liberally to all men, and reproacheth no man. And in another place. Pray J«mea s. [is.] one for another, saifh he, (hat ye may be healed: for the righteous man's prayer ovaileth much, if il be fervent. What other thing are we taught by these and such other places, but only this, that almighty God, notwithstanding his heavenly wisdom and foreknowledge, will be prayed unto, that he will be called upon, that he will have us no less willing on our part to t^k, then he on his part is willing to give ? Therefore most fond and foolish is the opinion and reason of those men, which therefore think all prayer to be superfluous and vain, because God searcheth the heart and csom. s, ar,] the reins, and knoweth the meaning of the spirit before we ask. For if this fleshly and carnal reason were sufiicient to disannul prayer, then why did our savLonr Christ so oftenti'"^*-'-^^.] cry to his disciples. Watch and pray? Why did he pre- ^^^^^4^ ^.^j scribe them a form of prayer, saying, fVhen ye pray, pray Man, e. tb-13 ] afler this sort: Our father, which art in heaven, Sfc. Why did he pray so often and so earnestly himself before his pas- sion ? Fmally, why did the apostles, immediately after his A"' !■ cn] ascension, gather themselves together into one several place, and there continue a long time in prayer ? Either they must condemn Christ and his apostles of extreme folly, or else they must needs grant, that prayer is a thing most neces- sary for all men, at all times, and in all places. Sure it is, that there is nothing more expedient or needful for man- kind in all the world, than prayer. Fray always, saith St. Ephes. 0. [le,] Paul, with all manner prayer and svpplication, a/id watch thereto'' with all diligence. Also in another place, he willeth ' Theas,5, [17.] ■us to pray" continually, without any intermission or ceas- ing; meaning thereby that we ought never to slack or fainf in prayer, but to continue therein to our lives' end. A number of other -such places might here be alleged of hke effect, I mean, to declare the great necessity and use of prayer : but what need many proofs in a plain matter ? see- ing there is no man so ignorant but he knoweth, no man so blind but he seeth, that prayer is a thing most needful in all estates and degrees of men. For only by the help hereof we attain to those heavenly and everlasting treasures, which God our heavenly father hath reserved and laid up for his c^"'"' "■ '^i children^ in his dear and well-beloved son Jesus Christ,iohni6. [■»- 27-.] >y Google 286 The First Part of the Sermon ■with this covenant and promise most assuredly confirmed and sealed unto us, that, if we ask, we shall receive. Now the great necessity of prayer being sufficiently known, that our minds and hearts may be the more pro- voked a»d stirred thereunto, let us briefly consider what wonderful strength and power it hath to bring strange and mighty things to pass. We read in the book of Exodus, E.od, 17. [II, that Josua, fighting against the Amalekites, did conquer ""' and overcome them, not so much by virtue of his own strength, as by the earnest and continual prayer of Moses, who as long as he held up his hands to God, so long did Israel prevail ; but when he fainted, and let his hands down, then did Amaiek and his people prevail : insomuch that Aaron and Hur, being in the mount with him, were fain to stay up his hands until the going down of the sun, otherwise had the people of God that day been utterly di&- losua 10. [13, comfiled and put to flight. Also we read in another place "■^ of Josua himself, how he at the besieging of Gibeon, mak- ing his humble petition to almighty God, caused the sun and the moon to stay their course, and to stand stOl in the midst of heaven for the space of a whole day, until such time as the people' were sufficiently avenged upon their enemies, sciiron.ao. And was not Jehosaphat's prayer of great force and [19,23.] strength, when God at his request caused his enemies to fall out among themselves, and wilfully to destroy one an- [I Kings 17. 1,] other ? Who can marvel enough at the effect and virtue of r^'i"*' '^' Elias' prayer ? He, being a man subject to affections as we are, prayed to the Lord that it might not rain, and there fell no rain upon the earth for the space of three years and [James 5. 17, six months. Again, he prayed that it might rain, and there ''"' fell great plenty, so that the earth brought forth her in- crease most abundantly, [Jujiihi3.4- It were too long to tell of Judith, Esther, Susanna, and rijBiii 4 15 ^^ divers other godly men and women, how greatly they 5, a, 3.] ' prevailed ui all their doings, by giving their minds earnestly [Su«Biina42, and devoutly to prayer. Let it be sufficient at this time to Aug. ser, 36. conclude with the sayings of Augustin and Chrysostom, deTemp. whereof the one calleth prayer the key of heaven; the MuTii-r^' other plainly affiimeth, that there is nothing in all the [MMt.!!i,2z.] world more strong than a man that giveth himself to fer- vent prayer. Now then, dearly beloved, seeing prayer is so needful a thing, and of so great strength before God, let us, accord- ' as the people] the people A. , Google concerning Prayer. 287 ing as we are taught by the example of Christ and his apos- tles, be earnest and diligent in calling on the name of the Lord, Let us never faint, never slack, never give over ; but let us daily and hourly, early and late, in season and out of season, be occupied in godly meditations and prayers. What if we obtain not our petitions at the first ? Yet let us not be discouraged, but let us continually cry and call upon God : he will surely hear" us at length, if for no other cause, yet for very importunitye sake. Remember the parable of the unrighteous judge and the poor widow, how slie by her Luke is, u-v-i importunate means caused him to her justice against her adversary, although otherwise he feared neither God nor man. Shall not God much more avenge his elect, saith our saviour Christ, which cry unto Mm day and night ? Thus he taught his disciples, and in them all other true Christian men, to pray always, and never to faint or shrink. Remember also the example of the woman of Canaan, how she was re- Man. i j. [M- jected of Christ, and called dog, as one most unwortliy of^-^ any benefit at his hands : yet she gave not over, but fol- lowed him still, crying and calling upon him to be good and merciful unto her daughter. And at length, by very im- portunity, she obtained her request. 0 let us learn by these examples to be earnest and fervent in prayer, assur- ing ourselves, that whatsoever we ask of God the father, in John is. [as,] the name of his son Christ, and according to his will, he will undoubtedly grant it. He is truth itself; and as truly as he hath promised it, so truly will he perform it. God, for his great mercy'' sake, so work in our hearts by his holy Spirit, that we may always make our humble prayers unto him, as we ought to do, and always obtain the thing which we ask, through Jesus Christ our Lord, to whom with the Father and the Holy Ghost be all honour and glory, world without end. Amen. The Second Part of the Homily concerning Prayer, J.N the first part of this sermon ye heard the great neces- sity, and also the great force, of devout and earnest prayer declared and proved unto you, both by divers weighty tes- timonies, and also by sundry good examples of holy scrip- ture. Now shall you learn whom you ought to call upon, and to whom you ought* always to direct theij- prayers. ' you ought] ye ought A, , Google 388 Tht Second Pari of the Sermon We are evidently taught in God's holy Testament, that almighty God is the only fountain and ■well-spring of alt goodness ; and that whatsoever we have in this world, we receive it only at his hands : to this effect serveth the place jameBi.[i70 of St. Jamos ; Every good and perfect gift, S3iih\xe, Cometh from above, and proceedeth from the father of lights. To this effect also serveth the testimony of Paul, in divers places of his epistles, witnessing that the spirit of wisdom, the spirit of knowledge and revelation, yea, every good and heavenly gift, as faith, hope, charity, grace, and peace, Cometh only and solely of God. In consideration whereof, 1 Cor. 4. [!-,] he bursteth out into a sudden passion, and saith, O man, what thing hast thou, which thoit hast not received? There- fore, whensoever we need or lack any thing, pertaining either to the body or to the soul, it behoveth us to run only unto God, who is the only giver of all good things. Our saviour Christ m the gospel, teaching his disciples how they should pray, sendeth'' them to the Father in his name, say- johnifi. [S3.] ing. Verity, verily, I say i^nto you, Whatsoever ye ask the Msu. 6. [9,] Father in my name, he will give H unto you. And in Lake 11. [2] another place. When ye pray, pray after this sort: Oar Pe. 50. [it-aa.] Father which art in heaven, ^c. And doth not God himself, by the mouth of his prophet David, will and command us to call upon him ? The apostle wisheth grace and peace to all them that call on the name of the Lord, and of his son .] Jesus Christ, as doth also the prophet Joel, saying, ^nd ii shall come to pass, thai whosoever shall call on the name of the Lord shall be saved. Thus then it is plain by the infallible word of truth and life, that in all our necessities we must flee unto God, direct our prayers unto him, call upon his holy name, desire help at his hands, and at none other's' ; whereof if we™ will yet have a further reason, mark that which followeth. There are certain conditions most requisite to be found in every such a one that must be called upon, which if they be not found in him unto whom we pray, then doth our prayer avail us nothing, bufis altogether in vain. The first is this, that he to whom we make our prayers, be able to help us. The second is, that he will help us. The third is, that he be such a one as may hear our prayers. The fourth is, that he understand better than we ■ ourselves what we lack, and how far we have need of help. If these things be to be found in any other saving only » if we] if ye A, >y Google concerning Prayer. S89 God, then may we lawfully call upon some other besides God, But what man is so gross, but he well understandeth that these things are only proper to him which is omnipo- tent, and knoweth aU things, even to the very secrets of the heart? that is to say, only and to God alone; whereof it followeth, that we must call neither upon angel, nor yet upon saint, but only and solely upon God, as St. Paul doth write : How shall men call upon him, in tohom they have """'■ !"■ ['*■] not believed ? So that invocation or prayer may not he made without faith in him on whom they call ; but that we must first believe in him, before we can make our prayer" unto him, whereupon we must only and solely pray unto God. For to say liiat we should believe either in angel or saint, or in any other living creature, were mere horrible" blas- phemy against God and his holy word; neither ought this fancy to enter into the heart of any Christian man, because we are expressly taught in the word of the Lord only to repose our faith in the blessed Trinity, in whose only name we are also baptized, according to the express command- ment of our saviour Jesus Christ, in the last of St. Mat- Man. 5s. [i9,] thewP. But that the truth hereof may the better appear, even to them that be most simple and unlearned, let us consider what prayer is. St. Augustin calleth zt a lifting up of the Do spir, et lu. mind to God ; that is to say, an humble and lowly pouring ""p-^"' out of the heart to God. Isidorus saith, that it is an affec- ^e summo tion of the heart, and not a labour of the lips. So that, by iib"a! "^ these places, true prayer doth consist not so much^ in the outward sound and voice of words, as in the inward groan- ing and crying of the heart to God. Now then, is there any angel, any virgin, any patriarch or prophet among the dead, that can landerstand or know the meaning of the heart? The scripture saith, II is Goq( !'»■'■- CO that searcheth the heart and the reins', and that he only }g^\y\-i(i\ knoweth the hearts of the children of men. As for the ^ c'hran, e. saints, they hare so little knowledge of the secrets of the ^^°-^ heart, that many of the ancient fathers greatly doubt whe- ther they know any thing at all, that is commonly done on earth. And albeit some think they do, yet St. Augustin, Lib. as cura a doctor of great authority, and also antiquity, hath thisP™^^^™' opinion of them; that they know no more what we do on^''" "''' earth, than we know what they do in heaven. For proofDavemRei. whereof, he allegeth the words of Esay the prophet, where '^ ^' " prayer] prayers A. i not so much] and so much A. " mere horrible] most horrible A. ' and Ihe reins] the reins A. p 8t Matthew] Matthew A. , Google 890 77*6 Second Part of the Sermon laiah 63. [IS.] it is Said, Abraham is ignorant of us, and Israel knoweth us not. His mind therefore is this, not that we should put any religion in worshipping of them", or praying unto them ; but that we should honour them by following their ib,22.de virtuous and godly hfe. For, as he witnesseth in another ivii, Dal, cap, p[^(,g^ ^(^g martyrs, and holy men in times past, were wont after their death to be remembered and named of the priest at divine service ; but never to be invocated or called upon. And why so ? Because the priest, saith he, is God's priest, and not theirs : whereby he is bound to call upon God, and not upon them. Thus you see, that the authority both of the scripture', and also of Augustin, doth not permit, that we should pray unto them. 0 that all men would studiously read and search the scriptures ! then should they not be drowned in ignorance, but should easily perceive the truth, as well of this point of doctrine, as of all the rest For there doth ■ jhn 5. i^i.i the Holy Ghost pla.inly teach i^, that Christ is our only mediator and intercessor with God, and that we must not john2.[j,2.]seek and run to another". If any man sinneth,s3.Wi\^t. John, we have an advocate with the Father, Jesus Christ the righteous ; and he is the propitiation for our sins. St. Tim. 1 [5.] Paul also saith, There is one God, and one mediator between God and man, even the man Jesus Cftrist. WTiereunto ihn li. [G] agreeth the testimony of our Saviour hunself, witnessing that no man cometh to the Father, but only by him, who Jhn 10. [9.] is the way, the truth, the life, yea, and the only door, whereby we must enter into the kingdom of heaven, b.e- [aii, 17 [5.] cause God is pleased in no other but in him. For which cause also he crieth, and calleth unto us, that wo should ■.a\. II. [23.] come unto him, saying, Come unto me all ye that labour and be heavy laden, and I sliall refresh you. Would Christ have us so necessarily come unto him ? and shall we most unthankfully leave him, and run unto other ? This is even that which God so greatly complaineth of by his prophet er.a. 13.] Jeremy, saying, My people have^ committed two great offeiices; they have forsaken me t/ie fountain of the waters of life, and have digged to themselves broken pits, that can hold no water. Is not that man, think you, unwise, that will run for water to a little brook, when he may as well go to the head-spring? Even so may his wisdom be justly suspected, that will flee unto saints in time of necessity, when he may boldly and without fear declare his grief, and • worshipping of them] worship- ping them A. ' of the scripture] of scripture A, , Google concerning Pray&r. 291 direct his prayer unto the Lord himself. If God were strange, or dangerous to be talked withal, then might we justly draw back, and seek to some other. But the Lord is Ps. m. [i8,j nigh unto all theni^ that call upon him infnith and truth. And the prayer of the humble and meek hath always judiUi 9, [ii,] pleased him. What if we be sinners, shall we not there- fore pray itnto God? or shall we despair to obtain any thing at his hands? Why did Christ then teach us to ask forgiveness of our sins, saying, ^nd forgive us our /j-es- CMatt, 6. 12,] passes, as we forgive them that trespass against us? Shall we think that the saints are more merciful in hearing sin- ners, than God? David saith, that the Lordis full of com-Pa-ioa. i3.i passion and mercy, slow to anger, and of great kindness. St. Paul saith, that he is rich in mercy toward' all I hem Epbea. 2. zi.^ that call upon him. And he himself by the mouth of his prophet Esay saith, For a little while have I forsaken thee, isaiah 54, £7, hut with great compassion will J gather thee: for a moment^-^ in mine anger I have hid my face from thee, but with ever- lasting mercy I have had^ compassion upon thee. There- fore the sins of any man ought not to withhold hun from pray- ing unto the Lord his God. But if he be truly penitent and steadfast in faith, let him assure himself that the Lord will be merciful unto him, and hear his prayers. 0 but I dare not (will some man say) trouble God at all times with my prayers : we see that in kings' houses, and cotirts of princes, men cannot be admitted, unless they first use the help and means' of some special nobleman, to come unto the speech of the kmg, and to obtain the thing that they would have. To this reason doth St. Ambrose answer Ambms. super very well, writing upon the first chapter to the Romans, i^'p- '■ ^™' Therefore, saith he, we use to go unto the king by officers and noblemen, because the king is a mortal man, and know- eth not to whom he may commit the government of the commonweahh. But to have God our friend, from whom nothing is hid, we need not any helper, that should further us with his good word, but only a devout and godly mind. And if it be so, that we need one to entreat for us, why may we not content ourselves with that one mediator, which is at the right hand of God the father, and there liveth forHeb.7. [25.] ever to make intercession for us ? As the blood of Christ did redeem us on the cross, and cleanse us from our sins ; even so it is now able to save all them that y Google The. Third Fart of tht Sermon The Third Pari of the Homily concerning Prayer^. Y E were taught in the other part of this sermon, unto whom ye ouglit to direct your prayers in time of need and necessity, that is to wit, not unto angels or saints, but unto the eternal and ever-living God, who, because he is merciful, . ST. is always ready to hear us, when we call upon him in true ^- "-3 and perfect faith. And because he is omnipotent, he can easily perform and bring to pass the thing that we request to have at his hands. To doubt of his power, it were a plain point of infideUty, and clean against the doctrme of the Holy Ghost, which teacheth that he is ail in all. And as touching his good-will in this behalf, we have express [15 ] testimonies in scripture, how that he will help us, and also deliver us, if we call upon him in time of trouble. So that, in both these respects, we ought rather to call upon him than upon any other. Neither ought any man therefore to doubt [1-1 to come boldly unto God, because he is a sinner. For the ' '■'*■■' Lord, as the prophet David saithj is gracious and merciful; yea, his mercy and goodness endureth for ever. He that sent his own son into the world to save sinners, will he not also hear sinners, if with a true penitent heart and a stead- i.[^-] fast faith they pray unto him? Yea*', if we acknowledge ovr sins, God is faithful and just to forgive its our sins, and to cleanse us from all vnrighleoiisness, 3,s vre axe ■ 1^. 13J plainly taught by the examples of David, Peter, Mary Mag- '■ ^"'-^ dalen, the publican, and divers other. And whereas we must needs use the help of some mediator and intercessor, let lis content ourselves with him that is the true and only mediator of the New Testament, namely, the lord and sa- a, [i,2.j^iour Jesus Christ. For, as St. John saith, Jf any man sin, we have an advocate with the Father, Jesus Christ the righteous, who is the propitiation for our sins. And St. ■3. o, 6.] Paul in his first Epistle to Timotliy saith. There is one God, and one mediator between God and man, even the man Jesus Christ, who gave himself a ransom for all men, to be a testimony in due time. Now after this doctrine established, you shall be in- structed for what kind of things, and what kind of persons, ye ought to make your prayers unto God. It greatly be- hoveth all men, when they pray, to consider weU and dili- gently with themselves what they ask and require at God's hands, lest, if they desire that things which they ought not, ig prayer] of prayer A, 'Yea]YesA. e that thing] the Ihing A. >y Google concerning Prayer. 395 ttieir petitions be tnade void, and of none effect. Tliere came on a time unto Agesilaus the king, a certain impor- tunate suitor, who requested him in a matter earnestly, say- ing, Sir, and it please your grace, you did once promise me. Truth, quoth the king, if it be just that thou requir- est, then I promised thee ; otherwise I did only speak it, and not promise it. The man would not be so'' answered at the king's hand; but stiil urging him more and more, said, It becometh a king to perform the least word he hath spoken, yea, if he should only beck with his head. No more, saith the king, than it behoveth one, that cometh to a king, to speak and ask those things which are rightful and honest. Thus the king cast off this unreasonable and im- portunate suitor. Now, if so great coiisidcration be to be had, when we kneel before an earthly king, how m\ich more ought to be had, when we kneel before the heavenly king, who is only delighted with justice and equity, neither will admit any vain, foolish, or unjust petition ! Therefore it shall be good and ijrofitable, throughly to consider and determine with ourselves, what things we may lawfully ask of God, without fear of repulse, and also what kind of persons we are bound to commend unto God in our daily prayere. Two things are chiefly to be respected in every good and godly man's prayer : his own necessity, and the glory of almighty God. Necessity belongeth either outwardly to the body, or else inwardly to the soul. Which part of man, because it is much more precious and excellent than the other, therefore we ought first of all to crave such things as properly belong to the salvation thereof; as the gift of repentance, the gift of faith, the gift of charity and good worlts, remission and forgiveness of sins, patience in adversity, lowliness in pros- perity, and such other Uke fruits of the Spirit, as hope,GBi.5. love, joy, peace, long-suffering, gentleness, goodness, meek- ^^ ness, and temperancy ; which things God requireth of all them that profess themselves to be his children, saying unto them in this wise' ; Let your light so shine before men, that Man. s they may see your good works, and glorify your father which is in heaven. And in another place also he saith''. Seek first the kingdom of God, and his righteousness, andmsn. 6. then all other things shall be given unto you. Wherein he putteth us in mind, that out chief and greatest care ought to be for those things which pertain to the health I" be so] so be A. ' also he sailli] he also sailh A. , Google 296 The Second Part of the Sermon 1. n. [U,] and safeguard of the soul, because we have here, as tiie apostle saith, no continuing city, but do seek^ after another in the world to come. Now when we have sufficiently prayed for things belong- ing to the soul, then may we lawfully, and with safe con- science, pray also for our bodily necessities, as meat, drink, clothing, health of body, deliverance out of prison, good luck in our daily affairs, and so forth, according as we shall have need. Whereof, what better example can we desire to have, than of Christ himself, who taught his disciples, and all other Christian men, first to pray for heavenly things, and afterward for earthly things, as is to be seen in ;t, e. [B-13.] that prayer which he left luito his chmch, commonly called :eii.[2-4.]the Lord's prayer? In the third book of Kings, and third '?sa ■"- (.ji^apter, it is written, that God appeared by night in a dream un/o Solomon the king, saying, tSsk of me whatso- ever thou wilt, and J will give it thee"'. Solomon made his humble prayer, and asked a wise and prudent heart, that might judge and understand what were good, and what were ill ; what were godly, and what were ungodly ; what were righteous, and what were um-ighteous in the sight of the Lord. It pleased God wondrously that he had asked :hron. 1, II, this thing. And God said unto him, Because thou hast re- guested this ivord, and hast not desired many days and long years upon theearth^neither abundance of riches and goods, nor yet the life of thine enemies which hate thee, and hast desired wisdom to sit injudgment; behold I have done ■unto thee according to thy words; I have given thee a wise heart, full of knowledge and understanding, so that there was never any* like thee before time, neither shall be in time to come. Moreover, I have besides this given thee that which thou hast not required, namely, worldly icealth and riches, princely honour and glory, so that thou shall therein also pass all kings that ever were. Note this ex- ample", how Solomon being put to his choice to ask of God whatsoever he would, requested not vain and transitory things, but the high and heavenly treasures of wisdom; and that, in so doing, he obtained? as it were in recom- pense, both riches and honour. Wherein is given us to lui- derstand, that, in our daily prayers, we should chiefly and prmcipally ask those things which concern the kingdom of God, and the salvation of otn own souls, nothing doubthig but all other things shall (according to the promise of ' do seek] to seek A. ■• give it thee] give ihee A. , Google concerning Prayer. 297 Christ) be given unto usi. But here we must talie heed that we forget not that other end, whereof mention was made beforCj namely, the glory of God. Which unless we mind, and set before our eyes in making our prayers, we may not look to be heard, or to receive any thing of the Lord. In the twentieth chapter of Matthew, the mother of the two sons of Zebedee came unto Jesus, worshipping him, and saying. Grant that my two sons may mi in thy king- [Matt. 5i dom, (he one on thy right hand', and the other at thy left C'"^''' ' hand. In this petition she did not respect the glory of God, but plainly declared the ambition and vain-glory of her own mind ; for which cause she was also most worthily repelled and rebuked at the Lord's hand. In like manner we read in the Acts of one Simon Magus, a sorcerer, Aoio ActB3.£ that he, perceiving that through laying on of the apostles' ^^'^ hands the Holy Ghost was given, offered them money, say- ing, Give me also this power, that on whomsoever I laymy hands, he may receive the Holy Ghost. In making this request, he sought not the honour and glory of God, but his own private gain and lucre, thinking to get great store of money by this feat; and therefore it was justly said unto him, Thy money perish with thee, because thou thinkesl Liicwe. that the gift of God may be obtained ivilh money. By Ihese and such other examples we are taught, whensoever we make our prayers unto God, chiefly to respect the honour and glory of his name. Whereof we have this general pre- cept in the apostle Paul ; Whether ye eat or drink, or what- * cor, ic soever ye do', look that ye do' it to the glory of God. '"^" Which thing wc shall best of ail do, if we follow the ex- ample of our saviour Christ, who praying that the bitter Matt. 2g cup of death might pass from him, would not therein have ^^^^4 his own will fulfilled, but referred the whole matter to thenen.s.; good will and pleasure of his father. And hitherto concerning those things, that we may law- fully and boldly ask of God. Now it followeth, that we declare what kind of persons we are bound in conscience to pray for. St. Paul, writing to Timothy, exhorleth him to make prayers and supplica- 1' Tim, tions for all men, exempting none, of what degree or state ^'^ soever they be. In which place he maketh mention by name of kings and rulers which are in authority, putting us thereby to knowledge how greatly it concerneth the profit of the commonwealth, to pray diligently for the higher t.s]u >y Google 398 The Third Part of the Sermon powers. Neither is it without good cause, that he doth so CoioBs. 4, [3,] often in all his epistles crave the prayers of God's people SMs^'siTij '*"" ^ii^self. For in so doing he declareth to tlie world Epbes. fi. C19. how expedient and needful it is daily to call upon God for Bc'"^'iiT" ^^ niinisters of his holy word and sacraments, that tliey may have the door of utterance opened unto them, that they may truly understand the scriptures, that they may elfectually preach the same unto the people, and bring forth the true fruits thereof, to the example of all other. After this sort did the congregation continually pray for Acis li. [5,] Peter at Jerusalem, and for Paul among the Gentiles, to the great increase and furtherance of Christ's Gospel. And if we, following their good example herein, wiO study to do the like, doubtless it cannot be expressed how greatly we shall both help ourselves, and also please God. To discourse and run through all degrees of persons it were too long. Therefore ye shall briefly take this one con- clusion for all ; whomsoever we are bound by express com- mandment to love, for those also are we bound in conscience to pray. But we are bound by express commandment to love ali men as ourselves : therefore we are also bound to f Lute 6, 17, pray ibr all men, even as well as if it were for oiuselves, ^■] notwithstanding we know them to be our extreme and deadly enemies: for so doth our saviour Christ plainly Malt. 5. [li] teach us in his holy gospel", saying, Love your enemies, bless them that curse you, do good to (hem that hale you, pray /or them that persecute you, that ye may be the chit- dren of your father which is in heaven. And as he taught his disciples, so did he practise himself in his life-time, pray- Luness. [31,] ing for his enemies upon the cross, and desiring his father to forgive them, because they knew not what they did. As Acta r, [SO.] did also that holy and blessed martyr Stephen, when he was cruelly stoned to death of the stubborn and stiff-necked Jews; to the example of all them that will truly and un- feignedly follow their lord and master Christ in this miser- able and mortal hfe. Now, to entreat of that question, whether we ought to pray for them that are departed out of this world, or no ? Wherein, if we will cleave only unto the word of God, then must we needs grant, that we have no commandment so to do. For the scripture doth acknowledge but two places after this life: the one proper to the elect and blessed of God, the other to the reprobate and damned souls ; as may Luke 16. [IS- be well gathered by the parable of Lazarus and the rich " holy gospel] gospel B. , Google concerning Prayer. 399 man: which place St. Augustin expounding, saith in this Lib. a. Evang, wise*, That which Abraham speaketli unto the rich man in ^'°"' '■ "^i"' Lulce's gospel, namely, that the just cannot go into those places where the wicked are tormented ; what other things doth it signify, but only this, that the just, by reason of God's judgment, which may not be revoked, can shew no deed of mercy in helping them which after this life are cast into prison, until they pay the uttermost farthing ? These words, as they confound the opinion of helping the dead by prayer, so they do clean confute and take away the vain error of purgatory, which is grounded upon the saying^ of the gospel. Thou shall not depart thence, until thou hastiMM.5.2s.i paid the uttermost farthing. Now doth St. Augustin say, that those men which are cast into prison after this life, on that condition, may in no wise be holpen, though we would help them never so much. And why ? Because the sen- tence of God is unchangeable, and cannot be revoked again. Therefore let us not deceive ourselves, thinking that either we may help other, or other may help us by their good and charitable prayers in time to come. For, as the preacher saith, When thetreefalleth,whetheritbe toward the south,Ecsiee. n. [3.] or toward the north, in what place soever the Ireefalleth, there it lietk: meaning thereby, that every mortal man dieth either in the state of salvation or damnation, accord- ing as the words of the evangelist John do also plainly im- port, saying. He that believeth on the son of God hath efer- john 3. [36,] nal life : but he that believeth not on the son shall never see life, but the wrath of God abideth upon him. Where is then the third place, which they cah purgatory ? Or where shall our prayers help and profit the dead ? St. Augustin Lib. E.Hy- doth only acknowledge two places after this life, heaven p"^""' and hell As for the third place, he doth plainly deny that there li any such to be found in all scripture. Chrysostom chrysost. in likewise is ot this mind, that, unless we wash away our sins^^'''^- in this present world, we shall find no comfort afterward. And St. Cyprian saith, that, after death, repentance and cyprian. com™ sorrow of pain shall be without fruit; weeping also shall be^™^""''™' in vain, and prayer shall be to no purpose. Therefore he counselleth all men to make provision for themselves while they may, because, when they are once departed out of this life, there is no place for repentance, nor yet for satisfac- tion. Let these and such other places be sufficient to take away the gross error of purgatory out of our heads ; neither let * in this wise] on. Ihis wise A. J the saying] this saying A. , Google 300 Tht Third Pari of the Sermon us dream any more, that the soitJs of Ihc dead are any thing at all holpen by our prayers : but, as the scripture teacheth us, let us think that the soul of man, passing out of the body, goeth straightways either to heaven, or else to hell, whereof the one needeth no prayer, and the other is without redemption. The only purgatory, wherein we must trust to be saved, is the death and blood of Christ, which if we apprehend with a true and steadfast faith, it piirgeth and cleanseth us from all our sins, even as well as if he were ijohni, [7] now hanging upon the cross. The blood of Christ, saith Hett, 9. [i4.j gi^ John, halh cleansed w.s from all sin. The blood of Christ, saXxh St. Paul, hath purged our consciences from dead works, to serve the living God. Also in another place Heb. 10, [10.] he saith, fVe be sanctified and made holy by the offering vp of the body of Jesus Christ, done once for all. Yea, he ibjiJem, [ver. addeth more, saying, With the one oblation of his blessed ^*] body and precious blood, he hath made perfect for ever and ever, ail them that are sanctified. This then is that purga- tory, where in all Christian men put* their whole trust and confidence", nothing doubting, but if they truly repent them of their sins, and die in perfect faith, that then they shall forthwith pass from death to Ufe. If this kind of pur- gation will not serve them, let him never hope to be re- leased by other men's prayers, though they should continue therein unto the world's end. He that cannot be saved by faith in Christ's blood, how shall he look to be delivered by man's intercessions ? Hath God more respect to man on I John 2. [1,] earth, than he hath to Christ in heaven ? ^ any man sin, saith St. John, we have an advocate with the Father, even Jesus Christ the righteous, and he is the propitiation for our sins. But we must take heed that we call upon this advocate while we have space given us in this life, lest, ■when we arc once dead, there be no hope of salvation left unto us. For as every man sleepeth with his own cause, so every man shall rise again with his own cause. And look in what state he dieth, in the same state he shall be also judged, whether it be to salvation or damnation. Let us not therefore dream either of purgatory, or of prayer for the souls of them that be dead : but let us earnestly and dili- gently pray for them which are expressly commanded in holy scripture, namely, for kings and rulers, for ministers of God's holy word and sacraments, for the saints of this world, otherwise called the faithful ; to be short, for all men living, be they never so groat enemies to God and his people, 'put] musl pm A, ■ confidence] confidences A. , Google concerning Prayer. 301 as Jews, Turks, pagans, infidels, heretics, &c. Then shall we truly fulfil the commandment of God in that behalf, and plainly declare ourselves to be the true children of our hea- venly father, who'* sulfereth the sun to shine upon the good and the bad, and the ruin to fall upon the just and the un- just. For which, and all other benefits most abundantly bestowed upon mankind from the beginning, let us give him hearty thanks, as we are most "bound, and praise his name for ever and ever. Amen. '' who] which A. , Google HOMILY :nd Time of Prayer. v3 OD, through his almighty power, wisdom, and goodness, created in the beginning heaven and earth, the sun, the moon, the stars, the fowls of the air, the beasts of the earth, the fishes in the sea, and all other creatures, for the use and commodity of man, whom also he had created to his own image and likeness, and given him the use and government over them all, to the end he should use them in such sort as he had given him in charge and commandment, and also that he should declare himself thankful and kind for all those benefits, so liberally and so graciously bestowed upon him, utterly without any deserving on his behalf. And al- though we ought at all times, and in all places, to have in lemcmbiancc, and to be thankful to our gracious Lord, ac- Ps.3i, [i] cording as it is written, 7 will Tnagnify the Lord at all Fs. t03 [54 1 times: and again, IVheresoever the Lord beareth rule, O my soul, praise the Lord: yet it appeareth to be God's good will and pleasure, that we should at special times and in special places, gather ourselves together, to the intent his name might be renowned", and his glory set forth in the congregation and assembly*" of his saints. As concerning the time which almighty God hath appointed his people to assemble together solemnly, it doth appear by the foin^ [EioduB m S] commtmdment of God: Remember, saith God, (An^ thou keep holy the sabbath-day. Upon the which day, as is plain AciB 13. [14] in the Acts of the Apostles, the people accustomabiy re- sorted together, and heard diligently the law and the pro- phets read among them. And albeit this commandment of God doth not bind Christian people so straitly to observe and keep the utter ceremonies of the sabbath-day, as it was id] renowmed A,B. ' and assembly] and the assembly A. , Google The First Part of the Sermon, ^-c. 303 given unto the Jews, as touching tiie forbearing of work and labour in time* of great necessity, and as touching the precise iieeping of the seventh day, after the manner of the Jews ; for we keep now the first day, which is our Sunday, and malfe that our sabbath, that is, our day of rest, in the honoiir of our saviour Christ; who as upon that day rose from death, concLuering the same most triumphantly: yet notwithstanding, whatsoever is found in the commandment appertaining to the law of nature, as a thing most godly, most just, and needful for the setting forth of God's glory, it ought to be retained and kept of all good Christian people. And therefore, by this commandment, we ought to have a time, as one day in the week'', wherein we ought to rest, yea, from our lawful and needful works. For like as it appeareth by this commandment, that no man in the six days ought to be slothful or idle, but diligently to labour in that state wherein God hath set him: even so, God hath given express charge to all m.en, that upon the sabbath-day, which is now our Sunday, they should cease from all weekly and work-day labour, to the intent that like as God himself wi-ought six days, and rested the seventh, roen and blessed and sanctified it, and consecrated it to quietness and rest from labour ; even so God's obedient people should use the Sunday holily, and rest from their conmion and daily business, and also give themselves wholly to heavenly exercises of God's true religion and service. So that God doth not only command the observation of this holy day,but also by his own example doth stir and provoke us to the diligent*' keeping of the same. Good natural children will not only become obedient to the commandment of their parents, but also have a diligent eye to their doings, and gladly follow the, same. So if we will be the children of our heavenly father, we must be careful to keep the Chris- tian sabbath-day, which is the Sunday, not only for that it is God's express commandment, but also to declare ourselves to be loving children, in following the example of our gra- cious lord and father. Thus it may plainly appear, that God's will and com- mandment was to have a solemn time and standing day in the week, wherein the people should come together and have . in remembrance his wonderful benefits, and to render him thanks for them, as appertaineth to loving, kind, and obe- dient people. This example and commandment of God, the « in lime] in the time A. ' lo the diligent] to diligent A. >y Google 304 The First Part of the Sermon godly Christian people began to follow immediately after the ascension of our Lord Christ, and began to choose them a standing day of the week to come together in : yet not the seventh day, which the Jews kept; but the Lord's day, the day of the Lord's resurrection, the day after the seventh day, which is the first day^ of the week. Of the which day 1 co(. 16. i%-\ mention is made by St. Paul on this wise : In the first day of the sabbath, let every man lay up lohat he thinketh good; meaning for the poor. By the first day of the sabbath is meant our Sunday, which is the first day after the Jews' seventh day. And in the Apocalypse it is more plain, Kev. I. [10] whereas St. John saith, / was in the spirit upon the Lord's day«. Sithence which time God's people hath always, in all ages, without any gainsaying, used to come together upon the Sunday, to celebrate and honour the Lord's blessed name, and carefully to keep that day in holy rest and quietness, both man, woman'', child, servant, and stranger. For the transgression and breach of which day, God hath declared himself much to be grieved, a^ it may Numb. 15. [3s- appear by him, who, for gathering of sticks on the sab- ^"^ bath-day, was stoned to death. But alas, all these not- withstanding, it is lamentable to see the wicked boldness of those that wUl be counted God's people, who pass nothing at all of keeping and hallowing the Sunday. And these people are of two sorts. The one sort, if they have any business to do, though there be no extreme need, they must not spare for the Sunday, they must ride and journey on the Sunday, they must drive and carry on the Sunday, they must row and ferry on the Sunday, they must 'uuy and sell on the Sunday, they must keep markets and fairs on the Sunday; finally, they use all days alike, work-days and holy-days all are one". The othei; sort is worse''. For al- though they will not travel nor labour on the Sunday, as they do ori the week-day ; yet they will not rest in holiness, as God commandeth; but they rest in ungodliness and iilthiness', prancing in their pride, pranking and pricking, pointing and painting themselves, to be gorgeous and gay: they rest in excess and superfluity, in gluttony and drunk- enness, like rats and swine : they rest in brawling and rail- mg, in quarrelling and fighting : they rest in wantonnera, in toyish talking, in filthy fleshliness ; so that it doth" too evi- dently appear that God is more dishonoured, and the devil ' first day] lirsl A. t jg worse] yet is worse A. 6 Lord's day] Sunday A. ' andfillhiness] andinfilthinessA. I'man, woman] men, women A. " it doth] it it doth B. >y Google of the Place and Time of Prayer. 305 better served on the Sunday, than upon all the days in the week besides". And I assure you, the beasts, which are commanded to rest on the Sunday, honour God better than this kind of people : for they offend not God, they break not their holy-days". Wherefore, 0 ye people of God, lay your hands upon your hearts, repent and amend this griev- ous and dangerous wickedness, stand in awe of the com- mandment of God, gladly follow the example of God him- self, be not disobedient to the godly order of Christ's church, used and kept from the apostles' time until this day. Fear the displeasure and just plagues of almighty God, if ye be negligent and forbear not labouring and travailing on the sabbath-day or Sunday, and do not resort together to cele- brate and magnify God's blessed name, in quiet hohness and godly reverence. Now concerning the place where the people of God ought to resort together, and where especially they ought to cele- brate and sanctify the sabbath-day, that is the Sunday, the day of holy rest ; that place is called God's temple, or the church, because the company and congregation of God's people (which is properly caUed the church) doth there as- semble themselves on the days appointed for such assemblies and meetings. And forasmuch as almighty God hath ap- pointed a special time to be honoured in, it is very meet, godly, and also necessary, that there should be a place ap- pointed, where thes? people should meet and resort, to serve their gracious God and merciful father. Truth it is, the holy patriarchs for a great number of years had neither temple nor church to resort unto. The cause was, they were not staid in any place, but were in a continual pere- grination and wandermg, that they could not conveniently build any church. But so soon as God had delivered his people from their enemies, and set them in some liberty in the wilderness, he set them up a costly and a curious taber- [Exoii. 40, nacle, which was as it were the parish-church, a place to resort unto of the whole multitude, a place to have his sa- crifices made in, and other observances and rites to be used in. Furthermore, after that God, according to the truth of his promise, had placed and quietly settled his people in the land of Canaan, now called Jewry, he commanded a great and magnificentP temple to be builded by King Solomon, as [i Kinge 5. seldom the like hath been seen; a temple so decked and adorned, so gorgeously garnished, as was meet and expe- dient for people of that time, which would be allured and p and magnilicent] and a magnili- , Google 306 The First Part of the Sermon stirred with nothing so much, as with such outward goodly gay things. This was now the temple of God, endued also with many ^fts and sundry promises. This was the public church^, and the mother-church of all Jewry. Here was God honoured and served. Hither was the whole realm of all the Israelites boimd to come at three solemn feasts in the year, to serve their Lord God here. But let us proceed further. In the time of Christ and his apostles, there were'' yet no temples nor churches for Christian men. For why ? They were always for the most part in persecution, vexa- tion, and trouble, so that there could be no liberty nor license obtained for that purpose. Yet God delighted much that they should often resort together in a place, and there- fore after his ascension they remained together in an upper 1, 13. -2. chamber ; sometime they entered into the temple, sometime {^'jg, into the synagogues, sometimes' they were in prison, some- times in their houses, sometimes in the fields, &c. And this continued so long till the faith of Christ Jesus' began to multiply in a great part of the world. Now when divers realms were established in God's true religion, and God had given them peace and quietness, then began kings, noble- men, and the people also, stirred up with a godly zeai and ferventness, to build up temples and churches, whither the people might resort, the better to do their duty towards God, and to keep holy their sabbath-day, the day of rest. And to these temples have the Christians customably used to resort from time to time, as unto meet places, where they might with common consent praise and magnify God's name, yielding him thanks for the benefits that he daily poureth upon them, both mercifully and abundantly, where they might also hear his holy word read, expounded, and preach- ed sincerely, and receive his holy sacraments ministered unto them duly and purely. True it is, that the chief and special temples of God, wherein he hath greatest pleasure, and most delighteth" to dwell, are the bodies and muids of true Chris- tians, and the chosen people of God, according to the doc- 3. [10, trine of holy scriptures, declared by St. Paul, Know ye not, saith he, (hat yt be the temple of God, and that the Spirit of God doth dwell in you ? The temple of God is holy, 6. [19.] which ye are. And again in the same epistle, Know ye not that your body is the temple of the Holy Ghost dwelling in you, whom you have given you of God, and that ye be not your own ? Yet this notwithstanding, God doth aOow 0 ptibHc church] parish church A, ' ' Jesus] Jesu A. ' there were] there was A. » delighteth] aelight A. ' sometimes] , Google of the Place and Time of Prayer. 307 the material temple made with" lime and stone (so oft as his people corned together into it, to praise his holy name) to be his house, and the place where he hath promised to be present, and where he will hear the prayers of them that call upon him. The which thing both Christ and his apos- . ties, with all the rest of the holy fathers, do sufficiently declare by this: that albeit they certainly knew that their prayers were heard in what place soever they made them, though it were in caves, in woods, and in deserts; yet, so oft as they could conveniently, they resorted to the ma- terial temples, there with the rest of the congregation to join in prayer and true worship. Wherefore, dearly beloved, you that profess yourselves to be Christians, and glory in that name, disdain not to follow the example of your master Christ, whose scholars you say you be» ; shew you to be like them whose school- naatea you take upon you to be, that is, the apostles and disciples of Christ. Lift up pure hands, with clean hearts, in all places and at all times. But do the same in the temples and churches upon the sabbath-days also. Oiu godiy predecessors, and the ancient fathers of the primitive church, spared not their goods to build churches; no, they spared not to venture" their lives in time of persecution, and to hazard their blood, that they might assemble them- selves together n churches. And shall we spare a little labour to come to churches"? Shall neither their example, nor our duty lor the commodities, that thereby should come unto us move us? If we will declare ourselves to have the tear of God, if we will shew ourselves true Chris- tie s f ve w 11 be the followers of Christ our master, and of those godly fathers that have lived before us, and now have received the reward of true and faithful Christians, we must both willingly, earnestly, and reverently come unto the material churches and temples to pray, as unto fit places appointed for that use, and that upon the sabbath- day, as at most convenient time for God's people to cease from bodily and worldly business, to give themselves to holy rest and godly contemplation, pertaining to the service of almighty God : whereby we may reconcile ourselves to God, be partakers of his holy" sacraments, and be devout hearers of his holy word, so to be established in faith to Godward, in hope against all adversity, and in charity to- ward our neighbours. And thus running our course as > made with] made of A. 'to venture] omitted B. ' come] do come A. <• to churches] unto churches A. ' you be] ye be A. ' holy] reverent A. , Google SOS The Second Part of the Sermon good Christian people, we may at the last attain the reward of everlasting glory, through the merits of our saviour Jesus Christ ; to whom with the Father and the Holy Ghost be all honour and glory. Amen, The Second Part of the Homily of the Place and Time of Prayer. JT hath been declared unlo you, good Christian people, in the former sermon read unto you, at what time, and into what place ye shall come together to praise God. Now 1 intend to set before your eyes, first, how zealous and desirous ye ought to be to come to your church. Secondly, how sore God is grieved with them that do despise, or little regard to come to the church upon the holy restful day. It may well appear by the scriptures, that many of the godly Israelites, being now in captivity for their sins among the Babylonians, full often wished and desired to be again a m. 5.] at Jerusalem. And at their return, through God's good- ness, (though many of the people were negligent,) yet the fathers were marvellous devout to build up the temple, that God's people might repair thither, to honour him. And king David, when he was a banished man out of his country, out of Jerusalem the holy city, from the sanctuary, from the holy place, and from the tabernacle of God ; what de- sire, what ferventness was in him toward^ that holy place ! What wishings and prayers made he to God to be a dweller 3.27.4,] in the house of the Lord! One thing, saith he, have 1 aiked of the Lord, and this will I still crave, that I may resort and have my dwelling in the house of the Lord, so . iM, [1,9.] long as I live. Again, O hota I joyed when J heard these words: Ji'e shall go into the Lord's house. And in other places of the Psalms he declareth for what intent and pur- pose he hath such a fervent desire to enter into the temple a, 5.7.1 ^f^*! church of the Lord: / will fall down, saith he, and oa £1,2,] worship in the holy temple of the Lord. Again, iAajie appeared in thy holy place, that I might behold thy might and power, that I might behold thy glory and magnifi- . 'ii. [iw.] cence. Finally, he saith, / toill shew forth thy name to my brethren, 1 will praise thee in the midst' of the con- gregation. Why then had David such an earnest desire to the house of God ? First, because there he would wor- ship and honour God. Secondly, there he would have a contemplation and a sight of the power and glory of God. ard] towards A. , Google qfthe Place and Time of Prayer. 309 Thirdly, there he would praise the name of God, with all the congregation and company of the people. These con- siderations of this blessed prophet of God ought to stir up and kindle in us the hke earnest desire to resort to the church, especiaJly upon the holy restful days, there to do our duties, and to serve God, there to call to remembrance how God even of his mere mercy, and for the glory of his name sake, worketh mightily to conserve us in health, wealth, and godliness, and mightily preserveth us from the assaults and rages of our fierce and cruel enemies, and there joyfully in the number of his faithful people to praise and magnify the Lord's holy name. Set before your eyes also that ancient father Simeon, of whom the scripture speakcth thus, to his great commen- dation, and an encouragement for us to do the like. There Luk tvasa man at Jerusalem,nttmecl Sitneon,a just inan,fear~^-^ ing God: he came by the Spirit of God into the temple, and was told by the same Spirit, that he should not die be~ fore he saw the anointed of the Lord. In the temple his promise was fulfilled, in the temple he saw Christ, and took him in his arms, iii the temple he brake'' out into the mighty praise of God his Lord. Jinna a prophetess, an old totdow, departed not^ out qf the temple, giving herself to prayer and fasting day and night: and she coming about the same time, was likewise inspired, and confessed, and spake of the Lord to all them that looked^ for the redemption of Israel. This blessed man and this blessed woman were not disappointed of wonderful fruit, commodity, and com- fort, which God sent them, by their diligent resorting to God's holy temple. Now ye shall hear how grievously God hath been offended with his people, for that they passed so htde upon his holy temple, and foully either despised or abused the same. Which thing may plainly appear by the notable plagues and punishments which God hath laid upon his people ; especially in this, that he stirred up their adversaries horribly to beat down, and utterly to destroy his holy temple with a perpetual desolation. Alas, how- many churches, countries, and kingdoms of Christian people have of late years been plucked down, and over-run', and lefV waste, with grievous and intolerable tyranny and cruelty of the enemy of our lord Christ, the great Turk, who hath so universally scourged the Christians, that never the like was heard or read of" ! Above thirty years past, the great ' brake] bras! A, ' and over-run] over-run A. I departed not] departed B. i or read of J and read of A. ^ ihai looked] who looked A. , Google 310 The Second Part of the Sermon Turk had over-ran, conquered, and brought into his do- minion and subjection, twenty Christian kingdoms, turning away the people from the faith of Christ, poisoning them with the devilish reUgion of wicked Mahomet, and either destroying their churches utterly, or filthily abusing them with their wicked and detestable errors. And now this great Turk, this bitter and sharp scourge of God's ven- geance, is even at hand in this part of Christendom, in Europe, at the borders of Italy, at the borders of Germany, greedily gaping to devour us, to over-run our country, to destroy our churches also, unless we repent our sinful life, and resort more diligently to the church to honour God, to learn his blessed wiU, and to fulfil the same. The Jews in their time provoked justly the vengeance of God, for that partly they abused his holy temple with the detestable idol- atry of the heathen, and superstitious vanities of their own inventions, contrary to God's commandment; partly they resorted unto it as hypocrites, spotted, imbrued, and foully defiled with all kind of wickedness and sinful life ; partly many of them passed little upon the holy temple, and cared not' whether they came thither or no. And have not the Christians of late days, and even in our days also, in like manner provoked the displeasure and indignation of al- mighty God? partly because they have profaned and de- filed their churches with heathenish and Jewish abuses, with images and idols, with numbers of altars, too super- stitiously and intolerably abused, with gross abusing and filthy corrupting of the Lord's holy supper, the blessed sa- crament of his body and blood, with an infinite number of toys and trifles of their own devices, to make a goodly™ outward show, and to deface the plain", simple, and smcere reUgion of Christ Jesns ; partly, they resort to the chmch like hypocrites, full of all inicLuity and sinful hfe, having a vain and dangerous" fancy and persuasion, that if they come to the church, besprinkle them with holy water, hear a mass, and be blessed with the chalice, though they un- derstand not one word of the whole service, nor feel one motion of repentance in their hearts, all is well, all is sure. Fie upon such mocking and blaspheming of God's holy ordinance. Churches were made for another purpose, that is, to resort thither, and to serve God traly, there to learn his blessed will, there to call upon his mighty name, there to use the holy sacraments, there to travail how to be in charity with thy neighbour, there to have thy poor and needy neighbour in remembrance, from thence to depart >y Google of the Place and Time of Prayer. 311 better and more godly than thou earnest thither. Finally, God's vengeance hath been and is daily provoked, because much wicked people pass nothing to resort to the church, either for that they are so sore blinded, that they understand nothing of God and godhness, and care not with devilish exEimple to offend their neighbours, or else for that they see the church altogether scoured of such gay gazing sights, as their gross fantasy was greatly delighted with, because they see the false religion abandoned, and the true restored, which seemeth an unsavoury thing to their unsavoury taste ; as may appear by this, that a woman said to her neighbour," " Alas, gossip, what shall we now do at church, since all the saints are taken away, since all the goodly sights we were wont to have are gone, since we cannot hear the like piping, singing, chanting, and playing upon the organs, that we could before." But, dearly beloved, we ought greatly to rejoice, and give God thanks, that our churches are delivered out of allp those things which displeased God so sore, and filthdy defiled his holy house and his place of prayer, for the which he hath justly destroyed many nations, according to the saying of St Paul, If any man defile the temple oflCsst.5.[yi.-\ God, God will him destroy. And this ought we greatly to praise God for, that such superstitious and idolatrous"! man- ners as were utterly naught, and defaced God's glory, are utterly abolished, as they most justly deserved : and yet those things that either God was honoured with, or his people edified, are decently retained, and in our churches comely practised. But now, forasmuch as ye perceive it is God's determinate pleasure ye should resort unto your churches upon the day of holy rest ; seeing ye hear what displeasure God eonceiveth, what plagues he potuethupon his disobedient people ; seeing ye understand what blessings of God are given, what heavenly commodities come to such people as desirously and zealously use to resort unto then- churches ; seeing also ye are now friendly bidden, and jointly called, beware fiiat ye slack not your duty, take heed that you suffer notliing to letyou hereafter to eome to the church at such times as you are ordinarily appointed and com- manded. Our saviour Christ telleth in a parable, that a great supper was prepared, guests were bidden, many ex- cused themselves, and would not come: I tell you, saith Lnse i4. im-J Christ, none of them, that were called shall taste of my supper. This great supper is the true religion of almighty ' ordiaarily] orderly A. , Google 312 The Second Part of the Sermon, Src. God, where-with he will be worshipped in the due receiving of his sacramentSj and sincere preaching and hearing of' his holy word, and practising' the same by godly conversation. This feast is now prepared in God's banqiieting-house, the church; you are thereunto called and jointly bidden: if you refuse to come, and make your excuses, the same will be answered to you that was unto them, Now come therefore, dearly beloved, without delay, and cheerfully enter into God's fcasting-house, and become partakers of the benefits provided and prepared for you. But see that you come tliither with your holy-day garment, not like hypocrites, not of a custom" and for manner sake^, not with loathsomeness, as though ye had rather riot come than come, if ye were at your liberty. For God hateth and punisheth such coimter- feit hypocrites, as appeareth by Christ's former parable. My friend, saith God, hoto earnest tfiou in toilhout a wed- ding-garment? And tker^ore commanded Ais servants to bind him hand and foot, and to cast him into utter darkness^, where shall be weeping, and wailing, and gnash- ing of teeth. To the intent that ye may^ avoid the like danger at God's hand, come to the church on the holy-day, and come in your holy-day garment; that is to say, come with a cheerful and a godly mind, come to seek God's glory, and to be thankful unto him, come to be at one with thy neighbour, and to enter in friendship and charity with him. Consider that all thy doings stink before the face of God, If thou be not in charity with thy neighbonr. Come with an heart sifted and cleansed from worldly and carnal affections and desires, shake off all vain thoughts which may hinder thee from God's true service. The bird, when she will fly', shaketh her wings : shedie and prepare thyself to fly*" higher than all the birds in the air, that, after thy duty duly done in this earthly temple and church, thou mayest fly' up, and be received into the glorious temple of God in heaven, through Christ Jesus our Lord ; to whom with the Father and the Holy Ghost be all glory and honour. Amen. ■ hearing of] hearing A. * thai ye may] ye may A. ' and practising] practising A. ■ fly] fiee A.B. " of a custom] for a custom A. ' fly] flee A.B. » manner sake] manners sake B. ' fly] flee A.B. I utter darkness] the utter dark- , Google HOMILY, Thai Common Prayer and Sacraments ought to he ministered in a Tongue thai is understood^ of the Hearers. Among the manifold exercises of God's people, dear Christians, there is none more necessary for all estates, and at all times, than is public prayer, and the dtie use of sacra- ments. For in the first we beg at God's hands'" all such things, as otherwise we cannot obtain : and in the other he embraceth us, and ofEereth himself to be embraced of ns. Knowing therefore that these two exercises are so necessary for us, let us not think it unmeet to consider, first what prayer is, and what a saci-ament is ; and then, how many sorts of prayers there be, and how many sacraments ; so shall we the better understand how to use them aright. To know what they he, St. Augustin teacheth us in his book, Augim. ae entitled, Of the Spirit and the Soul; he saith thus'' of^p'"™" prayer; "Prayer is (saith he) the derotion of the mind,'*"''"'' that is to say, the returning to God, through a godly and humble affection, which affection is a certain willing and sweet inclining of the mind itself towards God." And in Augusi. lib a. the second book against the Adversary of the Law and the *™"» Adser- Prophets*, he calleth sacraments holy signs. And writingPTOph. °^ *' to Bonifacius of the baptism of infants, he saith, "If sacra- aueuw. ad ments had not a certain simOitude of those things whereof *'"''''''''"■ they be sacraments, they should be no sacraments at all. And of this similitude they do for the most part receive the names of the self-same' things they signify." By these words of St. Augustin it appeareth, that he alloweth the ■ understood] understanded A. '' and the Prophets] and Prophets ii hands] hand A. A. ' thus] this A. • self-same] self A. >y Google 314 Of Common Prater and Sacraments. common description of a sacrament, which is, that it is a visible sign of an invisible grace ; that is to say, that setteth out to the eyes and other outward senses the inward work- ing of God's free mercy, and doth, as it were, seal in our hearts the promises of God. And so was circumcision a sacrament, which preached unto the outward senses the in- ward cutting away of the foreskin of the heart, and sealed and made sure in the hearts of the circumcised the promise of God touching the promised seed that they looked for. Now let us see how many sorts of prayer, and how many sacraments there be. In the scriptures we read of three sorts of prayer, whereof two are private, and the third is common. The first is that which St. Paul speaketh of in 1 Tim. 2. [8,] his epistle to Timothy, saying, Itvill that men pray in evtry place, lifting up pure hands, without wrath or striving^. And it is the devout lifting op of the mind to God, without the uttering of the heart's grief or desire by open voice. Of this prayer we have example in the first book of the Kings, in Anna the mother of Samuel, when in the heaviness of her heart she prayed in the temple, desiring to be made fruitful. 1 Sam, 1, [13} She prayed in her heart, saith the text, but there was no voice heard. After this sort must all Christians pray, not once in a week, or once in a day only ; but, as St. Paul iTheB9.5.[ir.]writeth to the Thessaionians, without ceasing. And as St. JomfsB. [16.3 James writeth. The continual prayer of a Jvsl man is of much force. The second sort of prayer is spoken of m the Matt, G. [6,] gospel of Matthew, where it is said, fVhen thou prayest, enter into thy secret closet; and, tvhen thou hast shut the door to thee,pray unto thy father in secret ; and thy father, which seeth in secret, shall reward thee. Of this sort of prayer there be sundry examples in the scriptures ; but it shall suffice to rehearse one, which is written in the Acts of the Apostles. Acta JO, [1,3. Cornelius, a devout man, a captain of the Italian army, ^' 31.] saith to Peter, that being in his house in prayer at the ninth hour, there appeared unto him one in a white garment, &c. This man prayed unto God in secret, and was rewarded openly. Tiiese be the two private sorts of prayer : the one mental, that is to say, the devout lifting up of the mind to God ; and the other vocal, that is to say, the secret uttering of the griefs and desires of the heart with words, but yet in a secret closet, or some sohtary place. The third sort of prayer is public or common. Of this prayer speaketh our sa- Mait. la, [19, viour Christ, when he saith, If two of you shall agree upon ' or striving] and slriving A. , Google Of Common Prayer and Sacraments. 315 earth upon any thing, whatsoever ye shall ask, my father which is in heaven shall do it for you: for ivheresoever two or three be gathered together iti my name, there am I in the midst of them. Although God hath promised to hear us when we pray privately, so it be done faithfully and de- voutly; (for he saith. Call upon me in the day of thy trov-vt. bo. zib.] hie, and /will hear thee. And Elias, being but a mortal umesi.HT, man, saith St James, prayed, and heaven was shut three '^■-' years and six months ; and again he prayed, and the hea- ven gave rain:) yet by the histories of the Bible it appear- ethjUiat public and common prayer is most available before God, and therefore is much to be lamented that it is no bet- ter esteemed among us, which profess to be but one body in Christ, When the city of Nineveh was threatened to be Jonah 3. i*- destroyed within forty days, the prince and the peoples'";! joined themselves together in public prayer and fastiug, and were preserved. In the prophet Joel, God com-jojia. [i5-it.j manded'' a fasting to be proclaimed, and the people to be gathered together, young and old, man and woman, and are taught to say with one voice, Spare us, 0 Lord, spare thy people, and let not thine inheritance be brought to con- fusion. When the Jews should have been destroyed all in one day through the malice of Haman, at the commaod- ment of Esther they fasted and prayed, and were preserved, Eathar 4. [16,3 When Holopheraes besieged Bethulia, by the advice of Ju-juijith8.i:i?,] dith they fasted and prayed, and were delivered. When Peter was in prison, the congregration joined themselves to-Aasia, [5] gether in prayer, and Peter was wonderfully delivered. By these histories it appeareth, that common or public prayer is of great force to obtain mercy and deliverance at our heavenly father's hand. Therefore, brethren, I beseech you, even for the tender mercies of God, let us no longer be negligent in this behalf: but as a people' willing to receive at God's hand such good things as in the common prayer of the church are craved, let us join ourselves together in the place of common prayer, and with one voice and one heart beg at our heavenly father all those things which he knoweth to be necessary for us. I forbid you not private prayer, but I exhort you to esteem common prayer as it is worthy. And before all things, be sure that, in all these three sorts of prayer, your minds be devoutly lifted up to God, else ate your prayers to no purpose ; and this saying shall be verified m you ; This people honoureth me with their lips, but their heart is Ua.\sh ao. i;i3.:i Mall, 15, [S.: a people] Ihe people B. , Google 316 Of Common Prayer and Sacraments. far from tne. Thus much for the three sorts of prayer, whereof we read in the scriptures. Now with Hke, or ra- ther more brevity, you shall hear how many sacraments there be, that were instituted by our saviour Christ, and are to be continued, and received of every Christian in due time and order, and for such purpose as our saviour Christ willed them to be received. And as for the number of them, if they should be considered according to the exact signification of a sacrament, namely, for the visible'' signs, expressly commanded in the New Testament, whereunto is annexed the promise of free tbrgiveness of our sin, and of our holiness and joining in Christ, there be but two ; namely, baptism, and the supper of the Lord. For although abso- lution hath the promise of forgiveness lif sin; yet by the express word of the New Testament it hath not this pro- mise annexed and tied to the visible sign, which is imposi- tion of hands. For this visible sign (I mean laying on of hands) is not expressly commanded in the New Testament to be used in absolution, as the visible signs in baptism and the Lord's supper are ; and therefore absolution is no such sacrament as baptism and the communion are. And though the ordering of mmisters hath his visible sign and promise; yet it lacks the promise of remission of sin, as all other sa- craments besides the two above named' do. Therefore nei- ther it, nor any other sactamenf" else, be such sacraments as baptism and the communion are. But in a general ac- ception, the name of a sacrament may be attributed to any thing, whereby an holy thing is signified. In which imder- standing of the word, the ancient writers have given this name, not only to the other five, commonly of late years taken and used for supplying the number of the seven sa- craments; but also to divers and sundry other ceremonies, '' as to oil, washing of feet, and such like ; not meaning thereby to repute them as sacraments, in the same signifi- cation lliat the two forenamed sacraments are. And there- fore St. Augustin, weighing the true signification and exact meaning of the word, writing to Januarius, and also in the third book of Christian Doctrine, affirmeth, that the sacra- ments of the Christians, as they are most excellent in signi- fication, so are they most few in number; and in both places maketh mention expressly" of two, the sacrament of bap- tism, and the supper of the Lord. And although there are retained by the order of the church of England, besides these two, certain other rites and ceremonies about the m- >y Google Of Common Praye.r and Sacraments, 317 stitiition of ministers in the church, matrimony, confirma- tion of children", hy examining them of their knowledge in the articles of the faith, and joining thereto the prayers of the church for them, and likewise for the visitation? .of the sick ; yet no man ought to take these for sacraments, in such signification and meaning as the sacrament of baptism and the Lord's supper are: but either for godly states of life, necessary in Christ's church, and therefore worthy to be set forth by public action and solemnity, by the ministry of the chiny^h, or else judged to be such ordinances as may make for the instruction, comfort, and edification of Christ's church. Now, understanding sufficiently what prayer is, and what a sacrament is also ; and how many sorts of prayers there be, and how many sacraments of our savioiu: Christ's insti- tution; let us see whether the scriptures and examplesi of the primitive church will allow any vocal prayer, that is, when the mouth uttereth the petitions with voice, or any manner of sacrament, or other public or common' rite or action, pertaining to the profit and edifying of the lui- learned', to be ministered in a tongue unknown, or not un- derstood' of the minister or people : yea, and whether any person may privately use any vocal prayer in a language that he himself understandeth not. To this question we must answer, No. And first of common prayer and ad- ministration of sacraments. Although reason, if it might rule, would soon persuade us to have our common prayer and administration of the sacraments" in a known tongue, both for that to pray commonly, is for a multitude to ask one and the self-same^ thing with one voice, and one con- sent of mind ; and to administer a sacrament is, by the out- ward word and element to preach^' to the receiver the inward and invisible grace of God ; and also for that both these exer- cises were first instituted, and are still continued, to the end that the congregation of Christ might from time to time be put in remembrance of their unity in Christ, and that, as members all of one body, they ought, both in prayers and otherwise, to seek and desire one another's commodity, and not their own without others : yet shall we not need to flee to reasons and proofed in this matter, sith we have both the "of children] of the children B. ■■ of ihe sacraments] of sacraments » the visitation] visitation A. A. land examples] andthe examples A. ' selfsame] self A. ' or common] and common A. i to preach] to teach A. ' nnlearned] poor congregation A. " reasons and proofs] reasons ' understood] understand A. proves A. , Google 318 Of Common Prayer and Sacraments. plain and manifest words of the scripture, and also the con- sent of the most learned' and ancient writers, to commend the prayers of the congregation in a Itnown tongue. First, Cur. 11, [M.] Paul to the Corinttiians saith, Let all things be done to edi- fying. Which cannot be, unless common prayers and ad- ministration of sacraments be in a tongue known to the people. For where the prayei^ spoken by the minister, and the words in the administration of the sacraments, be not understood'' of them that be present, they cannot thereby be edified. For, as, when the trumpet that is blown in the field giveth an uncertam sound, no man is thereby stirred up to prepare himself to the fight; and as, when an instrument of music maketh no distinct sound, no man can tell what is piped : even so, when prayers or administration of sacraments shall be in a tongue unknown to the hearers, which of them shall be thereby stirred up to lift up his mind to God, and to beg with the minister at God's hand, those things which in the words of his prayers the minister asketh ? or who shall in the ministration of the sacraments understand what invisible grace is to be craved of tlie hearer, to be wrought in the mward man ? Truly no man Cof. It. 2, at all. For, saith St, Paul, He that speaketh in a tongue ■^ unknotvji, shall be to" the hearer an alien^, which in a Christian congregation is a great absurdity. ihsB. 2, [19.] For we are not strangers one to another, but ive are the ^iii'inl'^ '^tiz^'i^ of the saints, and of the household of God, yea, and members of one body. And therefore whiles our minister is in rehearsing the prayer that is made in the name of us all, we must give diligent ears* to the words spoken by him, and in heart beg at God's hand those things that he beggcth in words. And to signify that we do so, we say Amen, at the end of the prayer that he maketh in the name of us all. And this thing can we not do lor edification, unless we understand what is spoken. Therefore it is required of ne- cessity, that the common prayer be had in a tongue that the hearers do understand. If ever it had been tolerable to use strange tongues In the congregations, the same might have been in the time of Paul and the other apostles, when they were miraculously endued with gifts^ of tongues. For it might then have persuaded some to embrace Ihe gospel, when they had heai'd men that were Hebrews born, and unlearned, speak the Greek, the Latin, and other languages. But Paul thought it not tolerable then : and shall we use it ^ alien] alienl A. aliant B. , Google Of Common Prayer and Sacraments. 319 now, when no man cometh by that knowledgeB of tongues, otherwise than by diligent and earnest study ? God forbid. For we should by that means bring all our church exercises to frivolous superstition, and make them altogether unfruit- ful. Luke writeth, that when Peter and John were dis-Awa charged by the princes and bigh-priests of Jerusalem, they**'^ came to their fellows, and told them all that the princes of the priests and elders had spoken to them''. Which when they heard, they lijied up their voice together to God with one assent, and said, Lord, thou art He that hast made hea- ven and earth, the sea, and all things thai are in them, &c. Thus could they not have done, if they had prayed in a strange tongue, that they had not understood'. And no doubt of it, they did not all speak with several voice'', but some one of them spake in the name of them all, and the rest, giving diligent ear to his words, consented thereunto, and therefore it is said, that they lifted vp their voice toge- ther. St. Luke saith not, their voices, as many ; but their voice, as one. That one voice therefore was ui such language as they all understood, otherwise they could not have lifted it up with the consent of their hearts ; for no man can give consent of the thing that he knoweth not'. As touching the times before the coming of Christ, there was never man yet that would affirm, that either the people of God, or other, had their prayers or administrations of the sacra- ments", or sacrifices, in a tongue that they themselves understood not. As for the time since Christ, till that usurped power of Rome began to spread itself, and to in- force all the nations of Europe to have the Romish lan- guage in admiration, it appeareth, by the consent of the most ancient and learned writers, that there was no strange or unknown tongue used in the congregation" of Christians. Justinus Martyr, who lived about one hundred and sixty Jmti years aftet Christ, saith thus of the administration of the'^ Lord's supper in his time : " Upon the Sunday assemblies are made, both of them that dwell in cities, and of them that dwell in the country also. Amongst whom, as much as may be, the writings of the apostles and prophets are read. Afterwards, when the reader doth cease, the chief minister maketh an exhortation, exhorting them to follow honest" things. After this, we rise all together, and offer prayers ; s that knowledge] the knowledgeA. "of the sacramenls] of sacraments ^ to Ihera] unto them A. A, ' understood] understand A. » congregatic.i] congregations A. ' voice] voices A. • honest] so honest A. ' that he knowelh not] he ktiowelh , Google 330 Of Common Prayer and Sacraments. which being ended, as we have said, bread and wine, and water, are brougtil forth: then the head minister olfereth prayers and thanksgiving with all his power, and the people answer, ^men." These words, with their circunistances, being duly considered, do declare plainly, that not only the scriptures were read in a known tongue, but also that prayer was made in the same, in the congregations of Justin's time. Basilius Magnus and Johannes Chrysostomus d d m their time prescribe public orders ot public administration which they callliturgies : and in them they aj pumted the people to answer to the prayers of the niin ster sometime tdmeti, sometime. Lord have merct/ vpon us sometime Anduith iky spirit, and, fVe have our hearts lifted up unto the Lord, fyc. Which answers the people coidd not have made in due time, if the prayers had not beenP in a tongue that at. 63. they understood. The same Basil, writuig to the clergy of NeocEesarea, saith thus of his usage in common prayer, ap- pointing one to begin the song, the rest follow : and so with divers songs and prayers pEissing over the night, at the dawning of the day all together (even as it were with one mouth and one heart) they sing unto the Lord a song of confession, every man framing unto himself meet words of repentance. In another place he saith, " If the sea be fair, how is not the assembly of the congregation much more fair, in whichi a joined sound of men, women, and chil- dren, (as it were of the waves beating on the shore,} is sent forth in our prayers unto our God ? Mark his words : i!. "A joined sound {saith he) of men, women, and children;" "■^- which cannot be, unless they all understand the tongue wherein the prayer is said''. And Chrysostom upon the words of Paul saith. So soon as the people hear these ir. It. [16.] words, World without end, they ah do forthwith answer, Jlmen. This could they not do, unless they understood the ijs. word spoken by the priest. Dionysius sailh, that hymns were said of the whole multitude of people in the ad- rian. ministration of the commimion. Cyprian saith, the priest s.deorat. (joth prepare the minds of the brethren with a preface be- ' ""*■ fore the prayer, saying, Lift up your hearts; that whiles the people doth answer, We have our hearts lifted up to the Lord, they be admonished that they ought to think on none other thing than the Lord. St. Ambrose writing upon T. ii, [a,] the words of St. Paul saith, This is it that he saith, because he, which speaketh in an unknown tongue, speaketh to p been] been made A. ' is said] is had A. , Google Of Common Prayer and Sacraments. 331 God, for he knoweth all things : but men know not, and therefore there is no profit of this thing. And again upon these words : " If thou bless, or give thanks with the [i Cor. i4. iG.j spirit, how shall he that occupieth the room of the unlearned say, Amen, at thy giving of thanks, seeing he understandeth not what thou sayest?" This is', saith Ambrose, if thou speak the praise of God in a tongue unknown to the hearers. For the unlearned hearing that which he understandeth not, knoweth not the end of the prayer, and answereth not timen : which word is as much to say, as truth, that the blessing or thanksgiving may be confirmed. For the con- firmation of the prayer is fulfilled by them that do answer, Amen, that all things spoken might be confirmed in the minds of the hearers, through the testimony of the truth. And after many weighty words, to the same end he saith, The conclusion is this, that nothuig should be done in the church in vain; and that this thing ought chiefly to be laboured for, that the unlearned also might take profit, lest any part of the body should be dark through ignorance. And lest any man should think all this to be meant of preaching, and not of prayer, he taketh occasion of these words of St. Paul, If there be not an interpreter, let Mm u Cm. u.^.} keep silence in the church, to say as followeth: Let him pray secretly, or speak to God, who heareth all things that be dumb ; for in the church must he speak that may profit all persons. St. Hierom, writing upon these words of St. Paul, How shall he that sitpplieth the place of theuiilearn-zi cot.H.n.'i ed, fyc, saith, It is the layman, whom Paul understandeth here to be in the place of the ignorant man, which hath no ec- clesiastical office : How shall he answer Amen to the prayer that he understandeth not? And a little after, upon the words of St. Paul, For if I should pray in a tongue, fyc. [i cor. 14. H.] he saith thus; This is Paul's meaning: If any man speak in strange and unknown tongues, his mind is made' un- fruitful, not to himself, but to the hearer : for whatsoever is spoken, he knoweth it not. St. Augustin, writmg upon the eighteenth Psalm, saith, What this should be, we oughtPs- 13. to understand, that we may sing with reason of man, and not" with chattermg of birds. For ousels', popinjays, ra- vens, pies^, and other such like birds, are taught by men to prate they know not what : but to sing with understanding is given by God's holy will to the nature of man. Again, DeMagUt. the same Augustin saith. There needeth no speech when • This is] That is A. ' ousels] owls B. ' is made] made A. t popinjays, ravens, pies] and pop- ■ and not] not A. injays, and ravens, and pies A. , Google 322 Of Common Prayer and Sacraments. we pray, saving perhaps, as the priests do, for to declare their meaning, not that God, hut that men may hear them. And so being put in remembrance by consenting with ihe priest, they may hang upon God. Thus are we taught, both by the scripture"^ and ancient doctors, that, in the admitnstration of common prayer and sacraments, no tongue imknown to the hearers ought to be used. So that for the satisfying of a Christian man's conscience we need to spend no more time in this matter. But yet to stop the months of the adversaries, which stay themselves much upon general decrees, it shall be good to add to these testimonies of scrip- tures and doctors, one constitution, made by Justinian the emperor, who lived five hundred twenty and seven years after Christ, and was emperor of Rome. The constitution ii, coQsiit. is this : " We coiimiand that all bishops and priests do cele- brate the holy oblation, and the prayers used in holy bap- tism; not speaking low, but with a clear or loud voice, which may be heard of the people, that thereby the mind of the hearers may be stirred up with great devotion, in utter- ing the prayers of the Lord God ; for so the holy apostle teacheth, in his first epistle to the Corinthians, saying, )r. 14. 16, Truly t if thou only bless or give thanks in spirit, how doth he, that" occupieth the place of the unletirned, say Amen at that thy giving thanks^ unto God? for he un- derstandeth not what thou sayest. Thou verily givest thanks well, hut the other is not edified. And again, in the epistle to the Romans, he saith, With the heart a man be- lieveth unto righteousness, and with the mouth confession n,io.io.] is made unto salvation. Therefore for these causes it is con- venient, that, among other prayers, those things also, which are spoken in the holy oblation, be uttered and spoken of the most religious bishops and priests, unto our lord Jesus Christ our God, with the Father and the Holy Ghost, with a loud voice. And let the most religious priests know this, that if they neglect any of these things, that they shall give an account for them in the dreadful judgment of the great God, and our saviour Jesus Christ. Neither will we, when we know it, rest and leave it unrevenged." This emperor, as Sabellicus writeth, favoured the bishop of Rome ; and yet we see how plain a decree he maketh, for praying" and administering of sacraments in a known tongue, that the devotion of the hearers might be stirred up by knowledge, contrary to the judgment of them that ' at that thy giving ihaiiks] at thy giving of thanks A. = for praying] for the praying A. , Google Of Common Prayer and Sacraments. 333 would have ignorance to make devotion. He maketh it also a matter of damnation to do these things in a tongue that the hearers understand noL Let us therefore conclude with God, and all good men's assent, that no common prayer, or sacraments, ought to be ministered in a tongue that is not understood*' of the heaters. Now a word or two of private prayer in an unknown tongue. We took in hand where we began to speak of this matter, not only to prove that no common prayer, or administration of sacraments, ought to be in a tongue unknown to the hearers, but also that no person ought to pray privately in that tongiie that he himself understandeth not. Which thing shall not be hard* to prove, if we forget not what prayer is. For if prayer be that , devotion of the mind, which enfbrceth the heart to lift up itself to God, how should it be said, that that person prayeth, that understandeth not the words that his tongue speaketh in prayer? Yea, how can it be said that he speaketh? For to speak is, by voice to utter the thought of the mind. And the voice that a man uttereth in speaking is nothing else but the messenger of the mind, to bring abroad the knowledge of that which otherwise lielh secret in the heart, and cannot be known, according to that which St. Paul writeth; fVhat man, saith he, knoioeik iheiCor.it. \ things that appertain to man, saving only the spirit of man, which is in ^nan ? He, therefore, that doth not un- derstand the voices that his tongue doth utter, cannot pro- perly be said to speak, but rather to counterfeit, as parrots, and such other birds, iise to counterfeit men's voices. No man, therefore, that feareth to provoke the wrath of God against himself, will be so bold to speak of God imad- visedly, without regard of reverent understanding, in his presence, but he will prepare his heart before he presume to speak unto God. And therefore in our common prayer the minister doth oftentimes say. Let us pray, meaning thereby to admonish the people, that they should prepare their ears to hear what he should crave at God's hand, and their hearts'" to consent to the same, and their tongues to say Jimen at the end thereof. On this sort did the prophet David prepare his heart, when he said, My heart is ready, pb. 57, [t, O God, my heart is ready, Iwillsing and declare a psalm, ^"^-'i The Jews also, when in the time of Judith they did with all their heart pray God to visit his people of Israel, had so d their hearts before they began to pray. After this >y Google 324 OJ Common Frayer and Sacraments. sort had Manasses prepared his heart before he prayed, and 33. said, t/lnd noiv, O Lord, do I bow the knees of my heari^, asking of thee part of thy merciful kindness. When the iieait is thus prepared, the voice uttered from the heart is harmoiiioLis jii the ears of God : otherwise he regardeth it not to accept it. Biit forasmuch as the person, that so babbleth his words without sense in the presence of God, sheweth himself not to regard the majesty of him that he speaketh to ; he taketh him as a contemner of his almighty majesty, and giveth him his reward among hypociites, which make an outward show of hohness, hut their hearts are full of abominable thoughts, even in the time of their prayers. For it is the heart that the Lord looketh upon, as it is 5. [7] written in the history of Kings, If we therefore will that our prayers be not abominable before God, let us so prepare oiu' hearts before we pray, and so understand the things that we ask when we pray, that both our hearts and voices may together sound in the ears of God's majesty ; and then we shall not fail to receive at his hand the things that we jisk, as good men which have been before us did, and so have from time to time received that which, for their souls health, they did at any time desire. St. Augustin seemeth to bear in this matter; for he saith thus of them, which being brought up in grammar and rhetoric, are converted to Christ, and so must be instructed in Christian religion : Chi J an- " Let them know also (saith he) that it is not the voice, "'^- but the affection of the mind, that cometh to the ears of God." And so shall it come to pass, that if happily'' they shall mark that some bishops or ministers in the church do call upon God, either with barbarous words, or with words disordered, or that they imderstand not, or do disorderly divide the words that they pronounce, they shall not laugh them to scorn. Hitherto he seemeth to bear with praying m an urdmown tongue. But in the next sentence he open- eth his mind thus : Not' for that tl ese 1 gs ou 1 o to be amended, that the people may y An o tl a wl ch they do plauily understand. Bu ye lee o^dly 1 u gs must be borne withal*' of these caehsso s co of the faith, that they may learn, that as u I e co imo place, where matters are pleaded, the goodi ess of an o a o con- sisteth hi sound, so in the church it consistcth in devotion. So that he allowed not the praying in a tongue not under- my heart] mine hcarl A. t these godly things m us I be borne ' happily) haply A. withal] these things mi 1st be godly Not Nor A. borne withal A. , Google Of Common Prayer and Sacraments. 325 stood' of him that prayeth : but he iiKtructeth the skilfui orator to bear with the rude tongue of the devout simple minister. To conclude : If the lack of understanding the words that are spoken in the congregation do make them unfraitful to the hearers, how should not the same make the words read unfruitful to the reader? The merciful goodness of God grant us his grace to call upon him as we ought to do, to his glory and our endless felicity; which we shall do, if we humble ourselves in his sight, and in all our prayers, both common and private, have our minds fully fixed upon him. For the prayer of them that humble^ct\as.z. themselves shall pierce through (he clouds, and till it draw^^'^ nigh unto God, it will not be answered; and till the most High do regard it, it will not depart. -Mnd the Lord toill not be slack, but he will deliver the Just, and execute judg- ment. To him therefore be all honour and glory, for ever and ever. Amen. I underslood] understand A, , Google INFORMATION For tliem which take offence at certain places of the holy Scripture. THE FIRST PART. X HE great utility and profit, that Cliristian men and women may take, if they wiD, by hearing and reading the holy scriptures, (dearly beloved,) no heart can sufficiently conceive, much less is my tongue' able with words to express. Wherefore Satan, our enemy'', seeing the scrip- tures to be the very mean and right way to bring the people to the true knowledge of God, and that Christian religion is greatly furthered by dUigent hearing and reading of them, he also perceiving what an hinderance and let they be to him and his kingdom, doth what he can to drive the read- ing of them out of God's church. And for that end he hath always stirred up, in one place or other, cruet tyrants, sharp persecutors, and extreme enemies unto God and his infalli- ble truth, to pull with violence the holy Bibles out of the people's hands, and have most spitefully destroyed and con- sumed the same to ashes in the fire, pretending, most un- truly, that the much hearing and reading of God's word is an occasion of heresy and carnal liberty, and the overthrow of all good order in all well-ordered commonweals. If to know God aright be an occasion of evil, then we must= needs grant that the hearing and reading of the holy scrip- tures is the cause of heresy, carnal liberty, and the sub- version of all good orders. But the knowledge of God and of oin"selves is so far'' from being an occasion of evO, that it is the readiest, yea, the only mean to bridle carnal liberty, and to kill all oiu- fleshly afiections. And the ordinary way to attain this knowledge is, with diligence to hear and read 3. [icj the holy scriptmes. For the whole scriptures, saith St. Paul, • my tongue] any tongue A. ' ihen we musi] Ihen musl we A. ' our enemy] our old enemy A.. ' so far] so i'nr oil A. Hostec by Google The First Pari qf the Information, by the word] by word A. ' scripture] scriptures B, i might] mought A. >" see] see hira A. I" and kiss] and to liiss A. = reading] reading of A. , Google of certain Places of the Scripture. 339 utter all. And although it is more clear than the noon day, that to he ignorant of the scriptures is the cause of error, as Christ saith to the Sadducees, Fe err, not knowing the scrip- Matt. n. [M] tures; -A-aA that error doth hold back and pluck men away from the knowledge of God ; and, as St. Jerome saith, Not to know the scriptures is to be ignorant of Christ : yet this notwithstanding, some there be that think it not meet for all sorts of men to read the scriptures, because they are, as they think, in sundry places stumblingblocks to the un- learned. First, for that the phrase of the scriptine" is some- time so simple'', gross, and plain, that it offendeth the fine and dehcate wits of some courtiers. Furthermore, for that the scripture also reporteth, even of them that have their commendation to be the children of God, that they did di- vers acts, whereof some are conti'ary to the law of nature, some repugnant to the law written, and other some seem to fight manifestly against public honesty. All which things, say they, are unto the simple an occasion of great offence, and cause many to think evil of the scriptures, and to dis- credit their authority. Some are offended at the hearing and reading of the diversity of the rites and ceremonies of the sacrifices and oblations of the law. And some worldly witted men think it a great decay to the quiet and prudent governing of their commonweals, to give ear to the simple and plain rules and precepts of our saviour Christ in his gospel, as being offended that a man should be ready to [Matt. 6. M, turn his right carlo him that strake him on the left; and*'-^ to him which would take away his coat, to offer him also his cloak ; with such other sayings of perfection in Christ's meaning. For carnal reason, being alway an enemy to God, and not perceiving the things of God's Spirit, doth abhor such precepts, which yet rightly rmderstoodi infringeth no judicial policies, nor Christian men's governments. And some there be, which hearing the scriptures to bid' us to live without carefulness, without study or forecasting, to deride the simphcities of them. Therefore, to remove and put away occasions of offence, so much as may be, I will answer orderly to these objections. First, I shaJl rehearse some of those places that men are offended at, for the sim- phcity and grossness of speech, and will shew the meaning of them. In the book of Deuteronomy it is written, that almighty God made a law, if a man died withotit issue, his [reut.K, 5- brother, or next kinsman, should marry his widow, and the ^-^ ' scripture] scriptures A. T simple] homely A. 1 underslood] uiiderstanded A. , Google S30 Th& First Pari of the Information child that was^ first born between them should be called his child that was dead, that the dead man's name miglit not be put oitt in Israel: and if the brother, or next kinsman, would not marry the widow,then she before the magistrates of the cily should pti II off his shoe, and spit in his face, say- ing, So be it done to thai man that will not build his bro- ther's house. Here, dearly beloved, the puOing off his shoe, and spitting in his face, were ceremonies, to signify unto all the people of that city, that the woman was not now in fault that God's law in that point was broken; but the ■whole shame and blame thereof did now redound to that man, which openly before the magistrates refused to marry her. And it was not a reproach to him alone, but to all his n, 25. 10] posterity also : for they were called ever after, The house of him whose shoe is pulled off. Another place out of the '5, [!0,] Psalms : / %vill break, saith David, the horns of the un- godly, and the horns of the righteous shall be exalted. By an horn, in the scripture, is understood" power, might, strength, and sometime rule and government. The prophet then saying, I will break the horns of the ungodly, meaneth, that all the power, strength, and might of God's enemy shall not only be weakened and made feeble, but shall at length also be clean broken and destroyed, though for a time, for the better trial of his people, God suffereth the enemies to prevaO and have the upper hand. In the hun- 33. [1?.] dred and thirty-second Psalm it is said, I will make David's horn to flourish. Here David's horn signifielh his kingdom. Almighty God therefore, by this manner of speaking, pro- miseth>' to give David victory over all his enemies, and to stablish him in his kingdom, spite of all his enemies. And io, [s.] in the threescore Psalm it is written, Moab is my washpot, andover Edom will I cast out'' my shoe, fyc. In that place the prophet sheweth how graciously God hath dealt with his people, the children of Israel, giving them great victo- ries upon their enemies on every side. For the Moabites and Idumeans being two great nations, proud people, stout and mighty, God brought them under, and made them ser- vants to the Israelites; servants, I say, to stoop down, to 60. 8.J pull off their shoes, and wash their feet. Then Moab is my washpot, and over Edom tcill I cast out my shoe, is, as if he had said, The Moabites and the Idumeans, for all their stoutness against us in the wilderness, are now made our subjects, our servants, yea, underlings to pull off our shoes, ' that was] IhaC were A. ' promiselh] pramisej A. , Google of certain Places of the Scripture. 331 and wash our feet. Now I pray you, what uncomely man- ner of speech is this, so used in common phrase among the Hebrews ? It is a shame that Christian men should be so light-headed, to toy as ruffians do with such" manner speeches, uttered in good grave signiiication by the Holy Ghost. More reasonable it were for vain men to learn to reverence'' the form of God's words, than to sport' at them to their* damnation. Some again are offended to hear that the godly fathers had many wives and concubines, although, after the pliiase of the scripture, a concubine is an honest name ; for every concubine is a lawful wife, but every wife is not a concubine. And that ye may the better understand this to be true, ye shall note that it was permitted to the fathers of the old testament to have at one time more* wives than one, for what purpose ye shall afterward hear. Of which wives some were free-women born, some were bond-women and servants. She that was free-born had a prerogative above those that were servants and bond-women. The free-born woman was by marriage made the ruler of the house under her husband, and is called the mother of the household, the mistress' or the dame of the house, after otir manner of speaking, and had by her marriage an in- terest, a right, and an ownership of his goods, tmto whom she was married. Other servants and bond-women were given by the owners of them, as the mannisr was then, I will not say always, but for the most part, unto their daughters at the* day of their marriage, to be handmaidens unto them. After such a sort did Pharao, king of Egypt, Gen, [is. 3.] give unto Sara, Abraham's wife, Agar, the Egyptian, to be her maid; so did Laban give unto his daughter Lea, at the[Gen.39.a4.j day of her marriage, Zilpha, to be her handmaid. And to his other daughter, Rachel, he gave another bondmaid, [Gen. 29. as.] named Bilha''. And the wives, that were the owners of their handmaidens', gave them in marriage to their hus- bands, upon divers occasions. Sara gave her maid, Agar,Gen.iB.[3.] in marriage to Abraham; Lea gave, in Hke manner.'her maid, Zilpha, to her husband, Jacob. So did Rachel, his[Geii.3o.9.] other wife, give him Bilha'' her maid, saying unto him, Go Gen, 30. t3.] in unto her, and she shall bear upon my knees ; which is, as if she had said. Take her to wife, and the children' that > with such] of such A. t at Ihe] at thai B. t to reverence] and reverence A. *^ Bilha] Bilham A. e to sport] to gaud A. ' ' handmaidens] handmaids A. ' to their] to his A. ' Bilha] Bilham A. • more] mo A.B. ' children] child A. 'mistress! maistresseA.mastersB. , Google 333 The First Pari of the Information she shall hear will I take upon my lap, and make of thcni as if they were mine own. These handmaidens or bond- women, although by marriage they were made wives, yet they had not this prerogative, to rule in the house, but were still underlings, and in subjection"' to their masters, and were never called mothers of the household, mistresses, or dames of the house, but are called sometunes wives, some- time" concubines. The piutaHty of wives was by a special prerogative suffered to the fathers of the old testament, not for satisfying their carnal and fleshly lusts, hut to have many children, because every one of thein hoped, and begged ofl- times of God in their prayers, that that blessed seed, which God promised should come into the world to break the ser- pent's head, might come and be bom of his stock and kin- dred. Now of those which take occasion of carnahty and evil life, by hearing and reading in God's book, what God had" siifTered, even in those men whose commendation is praised z p,i. 1 L5.] in the scripture : as that Noe, whom St. Peter calleth the eighth preacher of righteousness, was so drunk with wine, Gon. 9, [21.] that in his sleep he uncovered his own privities. The just Gsu. 19. [3s.] man. Lot, was in Uke manner drunken, and in his drunken- ness lay with his own daughters, contrary to tlie law of na- ture. Abraham, whose faith was so great, that for the same Gen. 17. [4, 5.] hc dcscrvcd to be called of God's own mouth, « father of Kom. 4 [IT.] many nations, the father of all believersjhesides with Sara Gen. ifi, [4.] his wife, had also carnal company with Agar, Sara's hand- Gen, S3. [30.] maid. The patriarch Jacob had to his wives two sisters at LiSim. 5. 13.] onetime. The prophet David, and king Solomon his son, II Kings n. 3.] bad many wives and concubines, &.c. Which things we see plainly to be forbidden us by the law of God, and are now repugnant to Edt public honesty. These and such Uke in God's book, good people, are not written that we should or may do the like, following their examples, or that we ought to think that God did allow every of these things in those men : but we ought rather to believe and to judge that Noe in his draukemiess offended God highly. Lot, lying with his daughters, committed horrible incest. We ought then to learn by them this profitable lesson, that if so godly men as they were, which otherwise felt inwardly God's Holy Spirit inflaming their hearls? with the fear and love of God, could not by their own strength keep themselves from committing horrible sin, but did so grievously fall, that " in sabjection] in such subjeci , Google of certain Places of the Scripture. 333 without God's great mercy they had perished everlastingly; how much more ought we then, miserahle wretches, which have no feeling of (iod within us at all, continually to fear, not only that we may fall as they did, but also be dvercome and drowned in sin, which they were not;- and so, by con- sidering their fall, take the better occasion to acknowledge our own infirmity and weakness, and therefore more earnesdy_ to call unto almighty God with hearty prayer incessantly, for his grace to strengthen us, and to defend us from e^I evil. And though through infirmity we chance at any time to fall, yet we may, by hearty repentance, and true faith, speedily rise again, and not sleep and continue in sin, as the wicked doth. Thus, good people, should we understand such matters expressed in the divine scriptures, that this holy table of God's word be not turned to us to be a snare, a trap, and a stumbhng-stone, to take hurt by the abuse of our under- standing: but let us esteem them in a reverent*! humility, that we may find our necessary food therein, to strengthen us, to comfort us, to instruct us, as God of his great mercy hath appointed them, in all necessary works, so that we may be perfect before him in the whole course- of our life : which he grant us, who hath redeemed us, our tord and saviour Jesus Christ, to whom with the Father and the Holy Ghost be all honoiu" and glory for evermore. Amen. The Second Part of the Information for them which lake offence at certain Places of the holy Scripture. X E have heard, good people, in the homily last read unto you, the great commodity of holy scriptures ; ye liave heard how ignorant men, void of godly understanding, seek quar- rels to discredit them ; some of their reasons have ye heard answered. Now we will proceed, and speak of such pohtic wise men, which be offended, for that Christ's precepts should seem to destroy all order in governance, as they do allege for example, such as these be: ff anp man strike waa.s.iss, thee on the right cheek, turn the other unto him also, ff^-^ any man will contend to take thy coat from thee, let Mm have cloak and all. Let not thy left hand know what thy Mb«. s. [S-] right hand doth. If thine eye, thine hand, or thy foot'^mi: i8.t8,9,; 1 in a reverenll in suoh a re/ereal A. ' or ihy foot] lliy fool A, >y Google 334 The. Second Fart of I he Information offend thee, pull out thine eye, cut off thine hand, thy foot, Eom. n. [M] and cast it from thee. If thine enemy, saith St. Paul, be an hungered, give him meal; if he be thirsty, give him drink : so doing, thou shult heap hot burning coals upon his head. These sentences, good people, unto a natural man seem mere absurdities, contrary to all reason. For a ! Cor. 1 [14,] natural man, as St. Paul saith, understandeth not the things thai belong to God, neither can he so Imig as old Mdam dwelleth in him. Christ therefore meaneth, that he would liave his faithful servants so far from vengeance, and resist- ing wrong, that he would rather have him ready to suffer another wrong, than by resisting to break charity, and to be out of patience. He would have our good deeds so far from all carnal respects, that he would not have our nighest friends know of our well-doing, to win vain-glory'. And though our friends and kinsfolits be as dear as our right eyes and our right hands; yet if they would pluck us from God, we ought to renounce them, and forsake them. Thus if ye will be profitable hearers and readers of the holy scriptures, ye must' first deny yourselves, and keep under your carnal senses, taken by the outward words, and search the inward meaning; reason must give place to God's holy spirit ; you must submit your worldly wisdom and judgment unto his divine wisdom and judgment. Con- sider that the scripture, in what strange form soever it be pronomiced, is the word of the living God. Let that al- ways come to your remembrance, which is so oft repeated inai-ihi.m: of tlie prophet Esaias", The mouth of the Lord, saith he, r(8aiih43.5.] hath spoken it; the almighty^ and everlasting God, who with his only tvord created heaven and earth, hath decreed [issiib 43. 16.] it; the Lord of hosts, ivhose toays are in the seas, ivhose paths are in the deep waters, that Lord and God, byiohose xoord all things in heaven and in earth are created, go- iDwt.jo. 17.] verned, and preserved, hath so provided it. The God of gods, and Lords of all lords, yea, God that is God alone, incomprehensible, ul?nighty,andeverlasling,hehathspoken it, it is his word. It cannot therefore be but truth, which proceedeth from the God of all truth: it cannot be but wisely and prudently commanded, what almighty God hath devised, how vainly soever, through want of grace, we miserable wretches do imagine and judge of his most holy rsji™ 1, [1] word. The prophet David, describing an happy man, saith, Jilessedis the man that hath not walked after the counsel of the ungodly, nor stand in the way of sinners, nor sit in the > vain-glory] a vain-glory A, >y Google of certain Places of the Scripture. 335 seat of the scornful. There are three sorts of people, whose company the prophet would have hitn to flee and avoid, which shall be an happy man, and partaker of God's blessing. First, he may^ not walk after the counsel of the ungodly. Secondly, he may not stand in the way of sin- ners. Thirdly, he must not sit in the seat of the scornful. By these three sorts of people, ungodly men, sinners, and scomers, all impiety is signified, and fully expressed. By the ungodly he understandeth those which have no re- gard of almighty God, being void of all faith, whose hearts and minds are so set upon the world, that they study only how to accomphsh their worldly practices, their carnal ima- ginations, their filthy lust and desire, without any fear of God. Tlie second sort he calleth sinners; not such as do fall through ignorance, or of frailness ; for then who should be found free ? What man ever lived upon earth, Christ only excepted, but he hath siimed? The Just manfallethftav.u. seven times, and riseth again. Though the godly do fall, yet they walk not on purposely in sin, they stand not still to continue and tarry in sin, they sit not down like careless men, without all fear of God's just punishment for sin; but defying sin, through God's great grace and infinite mercy, they rise again, and fight against sin. The prophet then calleth them siimers, whose hearts are clean turned from God, and whose whole conversation of life is nothing but sin; they delight so much in the same, that they choose contmualiy to abide and dwell hi sin. The third sort he calleth seorners, that is, a sort of men, whose hearts are so stuffed with malice, that they are not contented to dwell in sin, and to lead their lives in all kinds of wickedness ; but iilso they do contemn and scorn in other all godliness, true religion, all honesty and virtue. Of the two first sorts of men, I will not say but they may take repentance, and be converted unto God. Of the third sort, I think I may, without danger of God's judgment, pronounce, that never any yet converted unto God by repentance, but continued still^ in their abominable wickedness, heaping up to them- selves damnation, against the day of God's inevitable judg- ment. Examples of such scomers, we read in the second book of Chronicles: When the good king Ezechias, in the a chron. beginning of his leign, had destroyed idolatry, purged the ^'"^'^ temple, and reformed religion in his realm, he sent mes-" sengers into every city, to gather the people unto Jerusa- lem, to solemnize the feast of Easter, in such sort as God 7 he may] ye may A, '■ continued s'till] continued on slill A. , Google 336 The Second Part of ike Informalion had appointed." The posts went from city to city, through the land of Ephraim and Manasses, even unto Zabulon. And what did the people, think ye? Did- they iaud and praise the name of the Lord, which had given them so good a king, so zealous a prince to abolish idolatry, and to restore again God's true rehgion ? No, no. The scripture saith. The people laughed them to scorn, and mocked the king's messengers. And in the last chapter of the same book it is written, that almighty God, having compassion vpon his people, sent his messengers, the prophets, unto them, to call .them from their abominable idolatry and wicked kindnf living. But they mocked his messengers, they despised his words, and misused his prophets, until the wraJh of the Lord arose against his people, and till there was no remedy: for he gave thetn up into the hands qf their enemies, even unto Nebuchodonosor, king of Babylon, who spoiled them of their goods, burnt^ their city, and fed thetn, their wives, and their children, captives unto Babylon. The wicked people that were in the days of Noe made but a mock at the word of God, when Noe toid them that God would take vengeance upon them for their sins. The flood therefore came suddenly upon them, and drowned them, with the whole world. Lot preached to the Sodomites, that, except they repented, both they and their city should be destroyed. They thought his sayings impossible to he true, they scorned and mocked his admonition, and re- puted him as au old doting fool. But when God by his holy angels had taken Lot, his wife, and two daughters from among them, he rained down fire and brimstone from heaven, and burnt' up those scorners and mockers of his holy word. And what estimation had Christ's doctrine among the scribes and Pharisees? What reward had he among them? The gospel reporteth thus : The Pharisees, which were covetous,' did scorn him in his doctrine. 0 then ye see that worldly rich men scorn the doctrine of their salvation. The worldly wise men scorn the doctrine of Christ, as foolishness to their understanding. These scorners have ever been, and ever shall be to the world's end''. For St. Peter prophesied, that such scorners should be in the toorld before the latter day. Take heed therefore, my brethren, take heed, be ye not scorners of God's most holy word; provoke him not to pom- out his wrath now upon you, as he did then upon those gybcrs and mockers. ' appniiiled] appointed it A. ^ lo Ihe world's end] liU the world's * burni] brent A, end A. ' burnt] brent A, , Google of certain Places of ike Scripture. 337 Be not wilful murderers of your own souls. Tiun unto God while there is yet time of mercy ; ye shall else repent it in the world to come, when it shall be too late, for there shall be judgment without mercy. This might suffice to ad- monish us, and cause us henceforth to reverence God's holy scriptures; but all men have not faith. This therefore shall not satisfy and content all men's minds : but as some are carnal, so they will still continue, and abuse the scrip- tures carnally, to their greater damnation, TAe wn/e«rnet/3Fot.3,[is.] and ttnslable, saith St. Veier, pervert the holy scriptures to their oion destruction. Jesus Christ, as St. Paul saith, is^ cor. i. [aa, to the Jews an offence, to the Gentiles foolishness; but to^'^ God's children, as ivell of the Jews as of the Gentiles, he is the power and wisdom of God. The holy man Simeon saith, that he is set forth for the fall and rising again (y^tutea. iSi ] many in Israel. As Christ Jesus is a fall to the reprobate, which yet perish through their own default ; so is his word, yea, the wiiole book of God, a catise of damnation unto them, through their incredulity. And as he is a rising up to none other than those which are God's children by adop- tion; so is his word, yea, the whole scripture, the power of God to salvation to them only that do believe it Christ himself, the prophets before him, the apostles after him, all the true ministers of God's holy word, yea, every word in God's book, is unto the reprobate the savour of death unto death. Christ Jesus, the prophets, the apostles, and all the true ministers of his word, yea, every jot and tittle in the holy scripture, have been, is, and shall be for evermore the savour of life unto eternal Hfe, unto all those whose hearts God hath puriiied by true faith. Let us earnestly take heed that we make no jesting-stock of the books of holy scriptures. The more obscure and dark the sayings be to our tmdersfandmg, the further let us thmk ourselves to be from God, and his holy Spirit, who was the author of them. Let us with more reverence endeavour ourselves to search out the wisdom hidden in the outward bark of the scrip- ture. If we cannot understand the sense and the reason of the saying, yet let us not be seomers, jesters, and de- riders, for that is the uttermost token and shew of a repro- bate, of a plain enemy to God and his wisdom. They be not idle fables to jest at, which God doth seriotisly pro- nounce ; and for serious matters let us esteem them. And though in sundry places of the scriptures be set out divers rites and ceremonies, oblations and sacrifices; let us not 29" >y Google 338 The Second Pari of the Information think strange of them, hut refer them to^ the times and people for whom they served, although yet to learned men they be not unprofitable to be considered, but to be expounded as figures and shadows of things and persons, afterward openly revealed in the New Testament. Though the rehearsal of the genealogies and pedigrees of the fathers be not to much edification of the plain ignorant people ; yet is there no- thing so impertinently uttered in all the whole book of the Bible, but may serve to spiritual purpose in some respect, to all such as will bestow their labours to search out the meanings. These may, not be condemned, because they serve not to our understanding, nor make*' to our edifica- tion. But let us turn our labour to understand, and to carry away such sentences and stories, as be more fit for our capacity and instruction. And whereas we read in divers Psalms how David did Ps, 63 17. wish to the adversaries of God sometimes shame, rebuke, '■ ^' * ^ and confusion ; sometime the decay of their offspring and Pa. 68. a.] issue, sometime that they might perish and come suddenly to destruction, as he did wish to the captains of the Phi- 3. m. [6.] listiness : Cast forth, saith he, thy Ughining^ and tear them; shoot out thine arrows, and consume them; with such other manner of imprecations : yet ought we not to be offended at such prayei-s of David, being a prophet as he was, sin- gularly beloved of God, and rapt in spirit, with an ardent zeal to God's glory. He spake not^" of a private hatred, and in a stomach against their pereons : but wished spi- ritually the destruction of such corrupt errors and vices, which reigned in all devilish persons set against God, He iTim.i.ao,] was of hie mind as St. Paul was, when he did deliver Hymeneus and Alexander, with the notorious fornicator, to Satan, to their temporal confusion, that their spirit might be saved against the day of the Lord. And when David did profess in some places, that he hated the wicked, yet in s. 133. ::i, other places of his Psalms he professeth, that he hateth' ' ' them with a perfect hate, not with a malicious hate, to the hurt of the soui. Which perfection of spirit, because it cannot be performed in us, so corrupted in affections as we be, we ought not to use in our private causes the like words in form, for that we cannot fulfil the like words in sense. Let us not therefore be offended, but search out the reason of such words before we be offended, that we may the more • to] unto A. t He spake not] He spake them ' nor make] nor make not A. not A. I PhLlisdnes] Philistians A. ' haielh] hated B. >y Google of certain Places of ike Scriplure. 339 reverently judge of such sayings, though strange to our carnal understandings, yet to them that be spirituaUy minded, judged to be zealously and godly pronounced. God therefore, for his mercies sake, vouchsafe to purily our minds through faith in his son Jesus Christ, and to instil the heavenly drops of his grace into our hard stony hearts, to supple the same, that we be not contemners and deriders of his infallible word ; but that with all humbleness of mind and Christian reverence, we may endeavom ourselves to hear and to read his sacred scriptures, and inwardly so to digest them, as shall be to the comfort of our souls, and sanctification'' of his holy name ; to whom with the Son and the Holy Ghost, three persons, and one living God, be all laud, honour, and praise, for ever and ever. Amen. ' and sanciification] sanctification B. , Google HOMILY Aims-Deeds, and Mercifulness toward the Poor and Needy. Amongst the manifold duties that almighty God re- quiieth of his faithful servants the true Christians, by the which he would that both his name shodld be glorified, and the certainty of their vocatioH declared, there is none that is either more acceptable unto him, or more profitable for them, than are the works of mercy and pity shewed upon the poor, which be afflicted with any kind of misery. And yet this notwithstanding, such is the slothful sluggishness of our dull nature to that which is good and godly, that we are almost in nothing more negligent and less careful than we are therein. It is therefore a very necessary thing, that God's people should awake their ^eepy minds, and consider their duty on this behalf. And meet it is that all true Christians should desirously seek and learn what God by his holy word doth herein req^uu-e of them : that first knowing their duty, (whereof many by their slackness seem to be very ignorant,) they may afterwards diligently endeavour to perform the same. By the which both the godly charitable persons may be encouraged to go forwards and continue in their merciful deeds of alms-giving' to the poor, and also such as hitherto have either neglected or contemned it, may yet now at length'', when they shall hear how much it ap- pertaineth to them, advisedly consider it, and virtuously apply themselves thereunto. And to the intent that every one of you may the better understand that which is taught, and also easilier bear away, and so take more fruit of that shall be said, when several matters are severally handled ; I mind particularly, and in this order, to speak and intreat of these points, ' alms-giving] giving alms A, f at length] at Ihe length A. Hostec by Google First Pari of the Sermon of Alms-Deeds. 341 First, I wUI shew how earnestly almighty God in his holy ■word doth exact the doing of ahns-deeds of us, and how acceptable they be unto him. Secondly, How profitable it is for us to use them, and what commodity and fruit they will bring unto us. Thirdly and lastly", I will shew out of God's word, that whoso is liberal to the poor, and relieveth them plenteonsly, shall notwithstanding have suificient for himself^ and ever- more be without danger of penury and scarcity. Concerning the first, which is the acceptation and dignity, or price of alms-deeds before God ; know this, that to help and succour the poor in their need and misery, pleaseth God so much, that, as the holy scripture in sundry places rc- cordeth, nothing can be more thankfully taken or accepted of God. For first we read, that almighty God doth account that to be given and to be bestowed upon himself, that is bestowed upon the poor : for so doth the Holy Ghost testify unto us by the wise man, saying, He, that halh pity upon the prov. . poor iendelA nnto the Lord himself. And Christ in the gospel avoucheth, and as a most certain truth bindeth it with an oath, that the alms bestowed upon the poor was be- stowed upon him, and so shall be reckoned at the last day. For thus he saith to the charitable alms-givers, when he sitteth as judge in the doom, to give sentence of every man according to his deserts; Verily I say unto you, JVhatsoever-ninv..: good and merciful deed you did upon any of Ike least of these my brethren, ye did the same unto me. In reheving their hunger, ye relieved mine; in quenching their thirst, ye quenched mine ; in clothing them, ye clothed me ; and when ye harboured them, ye lodged me also ; when ye visited them, being sick or in prison'', ye visited me. For as he that receivetfr a prince's embassadors, and entertain- eth them well, doth honour the prince from whom those embassadors do come ; so he that receiveth the poor and needy, and heipeth them in their affliction and distress, doth thereby receive and honour Christ their master, who, as he was poor and needy himself whilst he lived here amongst us, to work the mystery of our salvation, so at his departure' hence he promised in his stead to send unto us those that were poor, by whose means his absence should be suppUed : and therefore that we woulde do unto him, we must do unto theni. And for this cause doth the almighty God'' say unto ' lastly] last A. parture B. ^ or in prison] in prison B. t would] should A. < receiveth] hath received B. •■ the almighty God] almighty God f so at his deparlBre] at his de- A. , Google 342 The First Part of the Sermon I. IE. [11.] Moses, The land wherein you dwell shallnever be without poor men : because he would have continual trial of his people, whether they loved him or no, that in shewing themselves obedient unto his will, they might certainly as- sure themselves of his love and favour towards them, and nothing doubt, but that as his law and ordinance' (wherein he commanded them that they should open their hand unto their brethren that were poor and needy in the land) were accepted of them, and willingly performed ; so he would on his part lovingly accept them, and truly perform his pro- mises that he had made mito them. The holy apostles and disciples of Christ, who, by reason of his daily conversation, saw by his deeds, and heard in his doctrine, how much he tendered the poor ; the godly fathers also, that were both before and since Christ, endued without doubt with the Holy Ghost, and most certainly cerlified of God's holy will; they both do most earnestly exhort us, and in all their writings almost continually admonish us, that we would remember the poor, and bestow our charitable less, s. alms upon tliem, St. Paul crieth unto us after this sort ; ] Comfort the feeble minded, lift up the tveak, and be chari- . 13. [16.] table tovmrds^ all men. And again, To do good to the poor, and to distribute alms gladly, see thai thou do not forget, for xoitk such sacrifices God is pleased'. Esay the Lh 6P. [7.] prophet teacheth on this wise ; Deal thy bread to the hun- gry, and bring the poor wandering home to thy house. TVhen thou seest the naked, see thou clothe him, and hide not thyfacefrom thy poorneighbonr,neither despise thou thine own flesh: And the holy father Toby giveth this counsel: it 4. u, Give alms, saith he, of thine men goods, and turn never thyfacefrom the poor; eat thy bread with the. hungry, and cover the naked toith thy clothes. And the learned and godly "h'*" 3' doctor Chrysostom giveth this admonition; Let merciful 'alms be always with ns as a garment; that is, as mindful as loe will be to put our garments upon us, to cover our nakedness, to defend us from the cold, and to shew ourselves comely; so mindful let us be at all times and seasons, that we give alms to the poor, and shew ourselves merciful to- wards them. But what mean these often admonitions and earnest exhortations of the prophets,- apostles, fathers, and holy doctors ? Surely, as they were faithful to Godward, and therefore discharged their duty truly, in telhng us what was God's will ; so, of a singular love to usward, they la- boured not only to inform us, but also to persuade with us, ' God is pleased] is God pleased A. , Google of Jilms-Deeds. 343 that to give aliiis, and to succour the poor and needy, was a very acceptable thing, and an iiigh sacrifice to God, whereia he greatly delighted, and had a singular pleasure. For so doth the wise man, the son of Sirach, teach us, saying,Ecciin.K.Ci, Whom is merciful and giveth alms, he offerelh (he right "' ''■^ thank-offering. And he addeth thereunto, The right thank- offering maketh the altar fat, and a sweet smell it is he- fire the Highest ; it is acceptable before God, and shall never be forgotten. And the truth of this doctrine is verified by the example™ of those holy and charitable fatlierSj of whom we read in the scriptures, that they were given to' merciful compassion to- wards the poor, and charitable reheving of their necessities. Such a one was Abraham, in whom God had so great plea- sure, that he vouclisafed to come unto him in form of an angel, and to be entertained of him at his house. Such was his kmsman Lot, whom God so favoured for receiymg h^ messengers into his house, which otherwise should have lien" in the street, that he saved him with his whole" family from the destruction of Sodom and Gomorra. Such were the holy fathers Job and Toby, with many others, who feh most sensible proofs of God's special? love towards them. And as all these by theh mercifulness and tender compas- sion, which they shewed to the miserable afflicted members of Christ, in the relievhig, helping, and succourmg them with theh temporal goods in this life, obtained God's favour, and were dear, acceptable, and pleasant in his sight ; so now they themselves take pleasure in the fruition of God, in the pleasant joys of heaven, and are also in God's eternal word set before us, as perfect examples ever before our eyes, both how we shall please God in this mortali life, and also how we may come to Uve in joy with them in everlasting pleastire and felicity. For most true is that saying which Augustin' hath, that the giving of alms and relieving of the poor is the right way to heaven. Via cceli pauper est; The poor man, saith he, is the way to heaven. They used in times past to set in highway' sides, the picture of Mercury, pointing with his finger which was the right way Xa the town. And we use in cross-ways to set up a wooden or stone cross, to ad- monish the travelhng man which way he must turn, when he Cometh thither, to direct his journey aright. But God's word (as St. Augustin saith) hath set in the way to heaven ■^ example] eiamples A. i mortal] our mortal A. > lien] lain A. ' Augustin] saint Augustm A. ° with his whole] and his whole A. ' highway] highways A. p special] especial A. , Google 344 The First Part of the Sermon the poor man and his house, so that whoso will go aright thither, and not turn out of the way, must go by the poor. The poor man is that Mercury that shall set us the ready way : and if we look well to this mark, we shall not wander much out of the right path. The manner of wise worldly men amongst' us is, that if they know a man of a meaner" estate than themselves to be in favoiu- with the prince, or any other nobleman, whom they either fear or love, such a one they will be glad to benefit and pleasure, that, when they have need, they may' become their spokesman, either to help with his good word'' to obtain a commodity, or to escape a displeasure. Now surely it ought to be a shame to us, that worldly men for temporal things, that last but for a season, should be more wise and provident in procuring yvi- them, than we in heavenly. Our saviour Christ testifieth "■^ of poor men, that they are dear mito him, and that he loveth them especially ; for he calleth them his little ones, by a 3, 40.] name of tender love : he saith they be his brethren. And St. James saith, that God hath chosen them to be the heirs^ 1. 5,] of his kingdom. Hath not God, saith he, chosen the poor of this world to himself, to makt them hereafter the rich heirs of that kingdom which he hath promised to them that love hint ? And we know that the prayer which they make for us shall be acceptable and regarded of God, their complamt shall be heard also. Thereof doth Jesus the son of Sirach 4-[s.] certainly assure us, saying, If the poor complain of thee in the bitterness of his soul, Ms prayer shall be heard; even he thai made him shall hear Mm. Be courteous therefore unto the poor. We know also, that he who acknowledgeth him- seh'to be their master and patron, and refuseth not to take them for his servants, is both able to pleasure and dis- pleasure us, and that we stand every hour in need of his help. Why should we then be either negligent or unwilling to procure their friendship and favour, by the which also we may be assured to get his favour, that is both able and willing to do us all pleasures that are for our commodity and wealth ? Christ doth declare by this, how much he ac- cepteth our charitable affection toward the poor, in that he 0. 41.: promiseth a reward unto them that give but a cup of cold water in his name to them that have need thereof, and that reward is the kingdom of heaven. No doubt is it therefore that" God regardeth highly that which he rewardeth so li- ' amongst] among A. ' to help with his good word] omit- ' of a meaner] of meaner A. ted B. ' Ihey may] he may A. " the heirs] heirs A. , Google of Mms-Beeds. 345 berally. For he that proiniseth a princely recompence for a beggarly benevolence, declareth that he is more deUghted with the giving, than with the gift, and that he as much esteenieth the doing of the thing, as the fruit and commo- dity that Cometh of it. Whoso therefore hatli hitherto ne- glected to give alms, let him know that God now requireth it of him; and he that hath been liberal to the poor, let him know that his godly doings are accepted, and thankfully taken at God's hani^, which he will requite with double and treble. For so saith the wise man: He which sheweth^'^"" •mercy to the poor, doth lay his money in bank to the Lord, for a large interest and gain; the gain being chiefly the possession of the life everlasting, through the merits of our saviour Jesus Christ : to whom with the Father and the Holy Ghost be all honour and glory for ever. Amen. The Second Part of the Sermon of Alms-Deeds. Ye have heard before, dearly beloved, that to give alms unto the poor, and to help them. in time of necessity, is so acceptable unto our saviour Cbrist, that he cotinteth that to be done to himself, that we do for his sake unto them. Ye have heard also how earnestly both the apostles, prophets, holy fathers, and doctors, do exhort us unto the same. And ye see how well-beloved and dear itnto God they were, whom the scriptmes report unto us to have been good alms-men. Wherefore if either their good examples, or the wholesome counsel of godly fathers, or the love of Christ, whose es- pecial favour we may be assiued by this means to obtain, may move us, or do any thing at all with us ; let us provide'' that from henceforth we shew unto Godward this thankful service, to be' mindful and ready to help them that be poor and ill misery. Now will I this second time that I entreat of Alms-deeds, shew unto you how profitable it is for us lo exercise them, and what friiit thereby shall arise= unto us, if we do them feithfuUy. Our saviour Christ in the gospel teacheth us,Mflit.i6. [se.i that it profiteth a man nothing to have in possession all the riches of the whole world, and the wealth or glory thereof, if in the mean season he lose his soul, or do that thing whereby it should become captive unto death, sin, and hell- fire. By the which saying, he not only instracteth us how !■ provide] proTide us B. " arise] rise A. >y Google 346 The Second Part of the Sermon much the soul's health* is to be pieferred before worldly commodities ; but it also^ serveth to stir up our minds, and to prick us forwards to seek diligently, and leam by what means we may preserve and keep our souls ever in safety ; that is, how we may recover our health^ if it be lost or im- paired, and how it may be defended and maintained, if once wee have it. Yea, he teacheth us also thereby to esteem that as a precious medicine, and an inestimable jewel, that hath such strength and virtue in it, that can either procure or preserve so incomparable a treasure. For if we greatly regard that medicine or salve, that is able to heal sundry and grievous diseases ofthe body, much more will we esteem that which hath like power over the soul. And because we might be better assured both to know and to have'' in readiness that so profitable a remedy ; he, as a most faithful and loving teacher, sheweth himself both what it is, and where we may find it, and how we may use and apply it. For when both he and his disciples were grievously accused of the Pharisees, to have defiled their souls in breaking the constitutions of the elders, because they went to meat, and washed not their hands before, according to the custom of the Jews; Christ answering their superstitious complaint, teacheth them an especial remedy how to keep clean their souls, notwithstanding the breach of such superstitious or- .1. [4!,] ders: Give alms, sailh he, aiid behold all things are clean unto you. He teacheth them, that to be merciful and cha- ritable in helping the poor, is the meai^ to keep the soul pure and clean in the sight of God. We are taught there- fore by this, that merciful ahns-dealing is profitable to purge the soul from the infection and filthy spots of sin. The same lesson doth the Holy Ghost also teach in sundry places of ' ['0 1 the scripture, saying,il/efefyw Mess and alms-giving ptirgeth from all sins, and delivereth from death, and sttffereth not the soul to come into darkness. A great confidence may they have before the high God, that shew mercy and com- passion to them that are afflicted. The wise preacher, the 1. 3. [30] son of Sirach, confirmeth the same, when he saith, That as water qvencheth burning fire, even so mercy and alms re- sisteth and reconciletk sins'. And sure it is, that merciful- ness q^uaileth the heat of sin so much, that they shall not take hold upon man to hurt him ; or if he'' have by any in- firmity or weakness' been touched and armoyed with them, ^ sonl's health] soul health A. ^ and to have] and have A, • hut it also] but also A. ' sins] sin A. ' our health] Iheir health A. « if he] if ye B. I if once we) if we once A, ' or weakness] and weakness A. , Google of Alms-Deeds. 347 straightways shall mereifulness wipe and wash them" away, as salves and remedies to heal their sores and grievous dis- eases. And thereupon that holy father Cyprian f akoth good occasion to exhort earnestly to the merciful work of giving alms and helping the poor, and there he adnionisheth to consider how wholesome and profitable it is to relieve the needy, and help the afflicted, by the which we may purge our sins, and heal our wounded souls. But yet- some will say unto me, If alms-giving, and our charhabie works towards the poor, be able to wash away sins, to reconcile us to God, to dehver us from the peril of damnation, and make us the sons and heirs of God's king- dom; then are Christ's merits" defaced, and his blood shed in vain ; then are we justified by works, and by our deeds may we merit heaven ; then do we in vain believe that Christ died for to put away our sins, and that he rose for our justification, as St. Paul teacheth. But ye shall under- stand, dearly beloved, that neither those places of the scrip- tnreP before alleged, neither the doctrine of the blessed martyr Cyprian, neither any other godly and learned man, when they, in extolling the dignity, profit, fruit, and effect of virtuous and liberal alms, do say that it washeth away sins, and bringeth us to the favour of God, do mean, that our work and charitable deed is the original canse of our acception before God, or that for the dignity or worthiness thereof our sins may bei washed away, and we purged and cleansed of all'' the spots of our iniquity ; for that were indeed to defece Christ, and to defraud him of his glory. But they mean this, and this is the understanding of those and such like sayings, that God of his mercy and special' favour to- wards them, whom he hath appointed to everlasting salva- tion, hath so offered his grace especially, and they have so received it fruitfully, that although, by reason of their sin- ful livuig outwardly, they seemed before to have been the children of wrath and perdition ; yet now the spirit of God mightily workii^ in them, unto obedience to God's will and commandments, they declare by their outward deeds and life, in the shewing of mercy and charity, (which cannot come but of the spkit of God, and his especial' grace,) that they are the imdoubted children of God appointed to ever- tasting life. And so, as by then wickedness and ungodly "■ wash Ihem] wash B. ■ But yet] Bui here A. " then are Christ's merils] then is Christ's merit A. p of the scripture] of scripture A. 9 may be] be A. ' of all] from all A. ' special] especial A. ' especial] special A. , Google 348 The Second Part of the Sermon living they shewed themselves according to the ji men, which follow the outward appearance, to be reprobates and castaways ; so now by their obedience ianto God's holy will, and by their mercifulness and tender pity, (wherein they shew themselves to be like unto God, who is the foim- tain and spring of all mercy,) they declare openly and ma- nifestly unto the sight of men, that they are the sons of God, and elect of him unto salvation. For as the good fruit is not the cause that the tree is good, but the tree must first be good before it can brmg forth good fruit ; so the good deeds of man are not tlie cause that maketh man" good, but he is first made good by the spirit and grace of God, that eflectually worketh in him, and afterward he bringeth forth good i'ruits. And then as the good fruit doth argue the goodness of the tree, so doth the good and merciful deed of the man argue and certainly prove the goodness of him IS] that doth it, according to Christ's sayings: Te shall know them by iheir fruits. And if any man will object, that evil and naughty men do sometimes by their deeds appear to be very godly and virtuous ; I will answer, so" doth the crab and choak-pear seem outwardly to have sometime as fair a red, and as mellow a colour, as the fruit that b? good in- deed. But he that will bite and take a taste, shall easily judge betwixt the sour bitterness of the one, and the sweet savouriness of the other. And as the true Christian man, in thankfulness of his heart, for the redemption of h\& soul purchased by Christ's death, sheweth kindly by the fruit of his faith his obedience to God ; so the other, as a merchant with God, doth all for his own gain, thinking to win heaven by the merit of his works, and so defaceth and obscureth the price of Christ's blood, who only wroiight our purgation. The meaning then of these sayings in the scriptures and 41.] other holy writings ; ./Jims-deeds do wash^ away mir sins; ).] and, Mercy to the poor doth blotout our offences, is,thsx we doing these things according to God's will and our duty, have our sins indeed washed away, and our offences blotted out ; not for the worthiness of them, but by the grace of God which worketh all in all, and that for the promise that God hath made to them that are obedient unto his com- mandment, that he which is the truth might be justified in performing the truth due to his true promise. Alms-deeds do wash away our sins, because God doth voiichsafe then to repute us as clean and pure, when we do them for his sake, and not because they deserve or merit our purging, or for >y Google of Aims-Deeds. 349 that they have any such strength and virtue in themselves. In Icnow that some men, too much addict to the advancing of their works", will not be contented with this answer; and no marvel, for such men can no answer content or suf- fice''. Wherefore leaving them to their own wilful sense, we will rather have regard to the reasonable and godly, who as they most certainly know and persuade themselves, that all goodness, all bounty, all mercy, all benefils, all forgive- ness of sins, and whatsoever can be named good and pro- fitable, either for the body or for the soul, do come only of God's mercy and mere favour, and not of themselves ; so though they do never so many and so excellent good deeds, yet are they never puffed up with the vain confidence of them. And though they hear and read in God's word, and otherwhere in godly men's works, that ahns-deeds, mercy, and charitableness, doth wash away sin, and blot out iniquity ; yet they do not arrogantly and proudly stick and trust" unto them, or brag themselves of them, as the proud Pharisee did, lest with the Pharisee they should be condemned : but rather with the humble and poor publican confess themselves sinful wretches, unworthy'' to look up to heaven, calling and craving for mercy, that with the publican they may be pronounced of Christ to be justified. The godly do learn that when the scriptures say, that by good and merciful works we are reconciled to God's favour, we are taught then to know what Christ by his intercession and mediation obtaineth for 'us of his father, when we be obedient to his will; yea, they learn in such manner^ of speaking a comfortable argument of God's singular favour and love, that attributeth that unto us and to our douigs, that he by his spirit worketh in us, and through his grace procureth for us. And yet this notwithstanding, they cry out with St. Paul, O wretches Ihat toe are; and acknow-CRom.r ;;4.j ledge, as Christ teacheth, that ivhen (key have all done, they iLake ir. lo.^ are but unprofitable servants; and with the blessed king David, in respect of the ji^t judgments of God, they do tremble, and say, Who shall be able to abide it. Lord, ifiYs. iso. a,] thou wilt give sentence according to our deserts ? . Thus they humble themselves, and are exalted of God; they coimt themselves vile, and of God are counted piure and clean; they condemn themselves,. and are justified of God; they think themselves unworthy of the earth, and of God are thought worthy of heaven. Thus by God's word^are ■ worksj good worlis A. ' unworltiyj and unworliy A. *> or suffice] nor suffice A. • manner) manners A. ' and trust] orlrust A. 'by God's word] of God's word A. >y Google 350 The Third Part of the Sermon they truly taught how to think rightly of merciful dealing of alms, and of God's especial mercy and goodness are made partakers of those fruits that his word hath promised. Let us then follow their examples, and both show ohediently in our life those works of mercy that we are commanded, and have that right opinion and judgment of them ihat we are taught ; and we shall in like manner, as they, be made par- takers, and feel the fruits and rewards that follow such godly living, so shall we know by proof what profit and commodity doth come of giving of almss and succouring of the poor. The Third Part o/" ihe Homily of Aims-Deeds. y E have already heard two parts of this treatise of alms- deeds. The first, how pleasant and acceptable before God the doing of them is ; the second, how much it behoveth us, and how profitable it is to apply ourselves luito them. Now in the third'' part will I take away that let, that hin- dereth many from doing Ihem. There be many, that when they hear how acceptable a thing in the sight of God the giving of Eilms is, and how much God extendeth his favour towards them that are merciful, and what fruits and com- modities doth come to them by it, they wish very gladly with themselves that they also might obtain these benefits, and be counted such of God as whom he would love or do for. But yet these men are with greedy covetousness so pulled back, that they will not bestow one halfpenny, or one piece' of bread, that they might be thought worthy of God's benefits, and so to come mto his favour. For they are evermore fearful, and doubting, lest by often giving, although it were but a little at a time, they shotild consume their goods, and so impoverish themselves, that even them- selves at the length should not be able to live, but should be driven to beg, and live of other men's aims. And thus they seek excuses to withhold themselves from the favour of God, and choose with pinching covetousness rather to lean unto the devil, than by charitable mercifulness either to come unto Christ, or to sufler Christ to come unto them. 0 that we had some cunning , and skilful physician, that were able to purge them of this so pestilent an humour, that BO sore infecteth, not their bodies, but their minds, and so by corrupting their souls bringeth their bodies and ' piece] shive A. , Google of Mms-Beeds. 351 souls into danger of hell-fire ! Now lest there be any such among us, clearly heloved, let us diligently search for that physician, which is Jesus Christ, and earnestly labour that of his mercy he will truly instruct us, and give us a pre- sent remedy against so perilous a disease. Hearken then, whosoever thou art that ffjarest lest by giving to the poor thou shoaldest bring thyself to beggary. That which thou takest from thyself to bestow upon Christ can never be consumed and wasted away. Wherein thou shalt not be- lieve me, but if thou have faith, and be a true Christian, believe the Holy Ghost, give credit to the authority of God's word that thus teacheth. For thus saith the Holy Ghost by Solomon, He that giveth unto the poor shall L?!"".^'^'''! never want. Men suppose that by hoarding and laying up still, they shall at length" be rich, and that by distributing and laying out, although it be for most necessary and godly uses, they shall be brought to poverty. But the Holy Ghost, which linoweth ail truth, teacheth us another le^on, contrary to this. He teacheth us that there. is a kind ofCPrav.u.ai.] dispending that shall never diminish the stock, and a kind of saving that shall bring a man to extreme poverty. For where he saith, that I he good alms-man shall never have letov.io.s.^ scarcity y he addeth, but he that iurneth away his eyes from . such as be in necessity, shall suffer great poverty himself. How far different then is the judgment of man from the judgment of the Holy Ghost ! The holy apostle Paul, a man full of the Holy Ghost, and made privy even of the secret will of God, teacheth, that the liberal alms-giver shall not thereby be impoverished. He that mimstereth,iCor.3.iio.-] saith he, seed unto the sower, will minister also bread unto you for food ; yea, he will mxtltiply your seed, and increase the fruits of your righfeousJiess. He is not content here' to advertise them that they shall not lack, but he sheweth them also in what sort™ God will provide for them. Even as he provideth" seed for the sower in multiplying it, and giving great increase ; so he will" multiply their goods, and increase them, that there shall be great abimdance. And lest we should think his sayings to be but words, and not truth, we have an example thereof in the third book of Kings, which doth confirm and seal it up as a most certain truth. The poor widow that received the banished pro- phet of God, Elias, when as she had but a handful of meal [i Kings ir. in a vessel, and a little oil in a cruse, whereof she would ^"'^-^ k al lenglb] at the length A. ■ provideth] provided B. ' content here] conteiii B. " so he will] so will he A. " in what sort] after what sort A. , Google 353 The Third Part of the Sermon make a cake for herself and her son, that after they had eaten that, they might die, becaiise in that great famine there was no more food to be gotten : yet when she gave part thereof to EliasP, and defrauded her own hiuigry belly, mercifully to relieve him, she was so blessed of God, that neither the meal nor the oil was consumed all the time while that famme did last, but thereof both the prophet Elias, she, and her son, were sufficiently nourished and had enough. Oh consider this example, ye unbelieving and faithless covetous persons, who discredit God's word, and think his power diminished ! This poor woman, in the time of an extreme and long dearth, had but one handful of meal and a little cruse of oil ; her only son was ready to perish be- fore her face for hunger, and she herself hke to pine away: and yet when the poor prophet came, and asked part, she was so mindful of mercifulness, that she fo3"gbt her own misery; and rather than she w^ould oniit the occasion given to give alms, and work a work of righteousness, she was content presently to hazard her own and her son's life. And you, who have great plenty of meats and drinks, great store of moth-eaten apparel, yea, many of you great heaps of gold and silver, and he that hath least hath more than suf- ficient, now in this time, when, thanks be to God, no great famine doth oppress you, your children being well clothed and "well fed, and no danger of death for famine ■ to be feared, will rather cast doubts and perils of unlilieiy penury, than you will part with any piece of your superfluities, to help, feed, and succour^ the poor, hungry, and naked Christ, that cometh to your doors a begging. This poor and silly widow never cast doubts in all her misery what wants she herself should have, she never distrusted the promise that God made' to her by the prophet, but straight- way went about to relieve the hungry prophet of God, yea, preferring his necessity before her own. But we, like un- believing wretches, before we will give one mite, we will cast a tho\isand doubts of danger, whether that will stand us in any stead, that we give to the poor, whether we should not have need of it at any other time, and whether here it would not have been more profitably bestowed. So that it is' more hard to wrench a strong nail (as the proverb saith) out of a post, than to wring a farthing out of our fingers. There is neither the fear nor the love of God before our r lo Elias] unto Elias A. » So in the prinleil copies; but pro- , Google of .aims-Deeds. 353 eyes ; we -will more esteem a mite, than we either desire God's kingdom, or fear the devil's dungeon. Hearken, therefore, ye merciless misers, what will be the end of this your unmerciful deaJing. As certainly as God nourished this poor widow in the time of famine, and increased her little store, so that she had enough, and felt no penury, when other pined away ; so certainly shall God plague you with poverty in the midst of plenty. Then when other have abundance and be fed at full, you shall utterly waste and consume away yourselves, your store shall be destroyed, your goods plucked from you, all your glory and wealth shall perish; and that which when you had you might have enjoyed yourself in peace, and might have bestowed upon other most godly, ye shall seek with sorrow and sighs, and no where shall find it. For your unmercifulness to- wards other, ye shall find no man that will shew mercy to- wards you. You that had stony hearts towards other, shall find all the creatures of God to youward' as hard as brass and iron. Alas, what fury and madness doth possess our minds, that in a matter of truth and certainty we will not give credit to the truth, testifying unto that which is most certain ! Christ saith, that if we will first seek the V>im. g kingdom of God, and do the tuorks of righteousness thereof, we shall not be left destitute, all other things shall be given to us plenieously. Nay, say we, I will first look that I be able to live myself, and be sure that I have enough for me and mine ; and if I have any thing over, I will bestow it to get God's favour, and the poor shall then have part with me. See, I pray you, the perverse judgment of men; we have more care to noiirish the carcase, than we have fear to see our soul perish. And, as Cyprian saith, whilst we semoa ■ stand in doubt lest our goods fail in being over liberal, we^'"^""" put it out of doubt, that out life and health faileth in not being libei'al at alL Whilst we are careful for diminishing of oiu: stock, we are altogether careless to diminish our- selves. We love mammon, and lose our souls. We fear lest our patrimony should perish from us; but we fear not lest we should perish for it. Thus do we perversely love that' we should hate, and hate that we should love ; we be negligent where we should be careful, and careful where we need not. This" vain fear to lack ourselves, if we give to the poor, is much like the fear of children and fools, which when they see the bright glimmering of a glass, they do imagine straightway that it is the lightning, and yet the = This] Thus B. >y Google 354 The Third Part of the Sermon brightness of a glass never was the lightning. Even so, when we imagine that by spending upon the poor a man may come to poverty, we are cast into a vain fear ; for we never heard or knew', that by that means any man came to misery, arid was left destitute, and not considered of God. Nay, we read to the contrary in the scripture, (as I have before shewed, and as by infinite testimonies and ex- amples may be proved,) that whosoever serveth God faith- fully and unfeignedly in any vocation, God will not suffer him to decay, much less to perish. The Holy Ghost V. 10, [3.J teacheth us by Solomon, that, the Lord tvill not suffer the soul of the righteous to perish for hunger. And therefore .34.9] David saith unto all them that are merciful, 0 fear the Lord, ye that be his saints, for they that fear him lack nothing- The lions do lack and suffer hunger; but they which seek the Lord shall want no manner of thing that is insB 17. [5, good. When Elias was in the desert, God fed him by the ministry of a raven, that evening and morning brought him sufficient victuals. When Daniel was shut up in the hons' den, God prepared meat for him, and sent it thither . 31. 10,] to him. And there was the saying of David fulfilled, The lions do lack and suffer hunger; but they which seek the Lard shall want no good thing. For while the lions, which should have been fed with his flesh, roared for hun- ger and desire of their prey, whereof they had no power, although it were present before them, he in the mean time was fresh fed from God, that should with his flesh have filled the lions. So mightily dotJi God work to preserve and maintain those whom he loveth ; so careful is he also to feed them who in any state or vocation do unfeignedly serve hun. And shall we now think that he will be un- mindful of us, if we be obedient to his word, and according to his wiO have pity on the poor'' ? He giveth us aU wealth before we do any service for it : and will he see us lack ne- cessaries when we do him true service ? Can a man think that he that feedeth Christ, can be forsaken of Christ, and left without food? or wiD Christ deny earthly things unto them, whom he promiseth heavenly things for his true ser- vice ? It cannot be therefore, dear brethren, that by giving of alms we should at any time want ourselves ; or that we, which relieve other men's need, should ourselves be op- pressed with penury. It is contrary to God's word, it re- pugneth with his promise, it is against Christ's property and nature to suffer it, it is the crafty surmise of the devil ' or knew] nor knew A. 'on Ihe poor] upon the poor A. , Google of Jllms-Deeds. 355 to persuade us it. Wherefore stick not to give alms freely, and tnist notwithstanding, that God's goodness will minis- ter unto us sufficiency and plenty, so long as wc shall live in this transitory life, and after om days here well spent in . his service, and the love of our brethren, we shall be crowned with everlasting glory, to reign with Christ our saviour in heaven: to whom with the Father and the Holy Ghost be all honour and glory for ever. Amen. >y Google AN HOMILY Natwily and Birth of our Saviour Jesus Christ. Among all the creatures that God made in the begin- ning of the world most excellent and wonderful in their kind, there was none, as the scripture beareth witness, to be compared almost in any point unto man, who as well in body as soul* exceeded ail other, no less than the sun in brightness and light exceedeth every small, and little star in the firmament. He was made according to the image and similitude of God, he was endued with all kind of heavenly gifts, he had no spot of uncleanness in him, he was sound and perfect in all parts, both outwardly and in- wardly, his reason was uncorrupt, his understanding was pure and good, his will was obedient and godly, he was made altogether like unto God in righteousness, in holi- ness, in wisdom, in truth ; to be short, in all kind of per- fection. When he was thus created and made, almighty God, in token of his great love towards bim, chose out a special place of the earth for him, namely, paradise, where he lived in all tranquillity and pleasure, having great abun- dance of worldly goods, and lacking^ nothing that he might justly require, or desire to have. For, as it is said, God made Mm lord and ruler over all the works of his hands, that he should have under his feet all sheep and oxen, all beasts of the field, allfoiols of the air, all fishes of the sea, and use thent always'^ at his own pleasure, accordini^ as he should have need. Was not this a mirror of perfection ? Was not this a full, perfect, and blessed estate ? Could any thing else be well added hereunto, or greater felicity de- ■ as soul] and in soul A. and soul ' lacking] lacked A. B' ' always] alway A. , Google The Sermon of the Nativity. 357 sired in this world? But as the common nature of all men is, in time of prosperity and wealth, to forget not only them- selves, but also God; even so did this first man Adam, who havmg but one commandment at God's hand, namely, that he should not eat of the fruit of knowledge of good and ill, did notwithstandmg, most unmindfully, or rather most wilfully break it, in forgettmg the strait charge of his maker, and giving ear to the crafty suggestion of that wicked serpent the devil. Whereby it came to pass, that as before he was blessed, so now he was accursed; as be- fore he was loved, so now he was abhorred; as before he was most beautiful and precious, so now he was most vile and wretched in the sight of his Lord and maker : instead of the image of God, he was now become the image of the devil ; instead of the citizen of heaven, he was be- come the bondslave of hell, having in himself no one part of his former purity and cleanness, but being altogether spotted and deiiled ; insomuch that now he seemed to be nothing else but a lump of sin, and therefore by the just judgment of God was condemned to everlasting death. This so great and miserable a plague, if it had only rested on Adam, who first off'cnded, it had been so much the easier, and might the better have been borne. But it fell not only on him, hut also on his posterity and children for ever, so that the whole brood of Adam's flesh should sus- tain the self-same fall and pnnishment, which their fore- father by his offence most justly had deserved. St. Paul in the fifth chapter to the Romans saith. By the offence o/[r™.5, it.] only Jldam, the fault came vpon all men to condemnalion, and by one mail's disobedience many were made sinners. By which words we are taught, that as in Adam all men universally sinned, so in Adam all men universally re- ceived the reward of sin ; that is to say, became mortal, and subject unto death, having in themselves nothing but everlasting damnation both of body and soul. They fie-CFa.i-ii-s-l came, as David saith, corrupt and abominable, they went all out of the luay, there was none that did good, no not one. 0 what a miserable and woful stale was this, that the sin of one man should destroy and condemn all men, that no- thing in all the world might be looked for, but only pangs of death, and pains of hell ! Had it been any marvel if mankind had been utterly driven to desperation, being thus fallen from life to death, from salvation to destruc- tion, from heaven to hell ? But behold the great goodness and tender mercy of God in his'* behalf; albeit man's * his] this A. , Google 358 7%£ Sermon of the Nativity. wickedness and sinful behaviour was such, that it deserved not in any part to he jbrgiYcn; yet to the intent he might not be clean destitute of all hope and comfort in time to come, he ordained a new covenant, and made a sure pro- mise thereof, namely, that he would send a Messias or me- diator into the world, which should make intercession, and put himself as a stay between both parties, to pacify the wrath and indignation conceived against sin, and to deliver man out of the miserable curse and cursed misery where- into he was fallen headlong by disobeying the will and com- mandment of his' only Lord and maker. This covenant and promise was first made unto Adam himself immediately after his fall, as we read in the third of Genesis, where God iGcn. 3 15.] said to the serpent on this wise; I will put enmity between thee and the woman, belioeen thy seed and her seed. He shall break thine head, and thou shall bruise his heel. Afterward the self-same covenant was also more amply and plainly renewed unto Abraham, where God promised [Gph. 12. [3. him, that in his seed all nations and families of the earth ^' '^'^ should be blessed. Again, it was continued and confirmed Gen, 11 [1.] unto Isaac in the same form of words as it was before unto his father. And to the intent that mankind might not despair, but always live in hope, almighty God never ceased to pubhsh, repeat, confirm, and continue the same, by divers and sundry testimonies of his prophets; who, for the better persuE^ion of the thing, prophesied the time, the place, the manner, and circumstance of his birth, the afflic- tion'' of his life, the kind of his death, the glory of his re- surrection, the receiving of his kingdom, the deliverance of his people, with all other circumstances belonging there- [laa. 7. H,] unto. EsalasB^ prophesied that he should be born of a [Mioah 5. a.j virgin, and called Emanuel. Micheas prophesied that he should be born in Bethlehem, a place of Jewry. Ezechiel [EMk.34.ai. prophesied that he should come of the stock and lineage of f^'l ,^ David. Daniel prophesied that all nations and languages [Zeoh. e. 9.] should seme him. Zachary prophesied that he should come [Mniaobi 4, 5, in poverty, riding upon an ass. Malachy prophesied that he should send Elias before him, which was John the Bap- [Zech. 11. 12, tist. Jeremy prophesied that he should be sold for thirty '^ J pieces of silver, &c. And all this was done, that the pro- mise and covenant of God, made unto Abraham and his posterity concerning the redemption of the world, might be credited and fully believed. Now, as the apostle Paul [Osi. 4. 4.] saith, iohen the fulness of time was come, that is, the per- c Esaias] Esay A. >y Google Tht Sermon of the Nativity. 359 fection and course of years, appointed from the beginning, then God, according to his former covenant and promise, sent a Messias,otherwise called a mediator, into^ the world; not such a one as Moses was, not suck a one as Joshua, Saul, or David toas,but such a one as should deliver man- kind from the bitter curse of the law, and make perfect iG-a. 3. 12.-] satisfaction by his death for thesins of all people; namely, he sent his dear and only son Jesus Christ, born' (as the apostle saith) of a woman, and made under the law, that he [Gai- *• ^-j might redeem them that tvere in bondage of the law, and make them the children of God by adoption. Was not this a wonderful great love towards us that were his professed and open enemies, towards us that were by nature the children of wrath, and fire-brands of hell-fire? In this, saith St. John, appeared the great love of God, that he sent [i John i. 10.] his only begotten son into the world to save us, when we were his extreme enemies. Herein is love, not that we loved him, but that he loved us, and sent his son to be a re- conciliation for our sins. St. Paul also saith, CAm/,M'AmBom,s. [6, 7.J tae were yet of no strength, 'died for us being ungodly. Doubtless a man will scarce die for a righteous man. Per- adventure some one durst die for him of whom, they have'' received goad. But God setleth out his love towards vs, in that he sent Christ to die for us, when we were yet void of all goodness. This and such other comparisons doth the apostle use, to amplify and set forth the tender mercy and great goodness of God, declared towards mankind, in send- ing down a saviour from heaven, even Christ the Lord. Which one benefit among all other is so great and wonder- ful, that neither tongue can well express it, neither heart think it, much less give sufficient thanks to God for it. But here is a great controversy between us and the Jews, whe- ther the same Jesus, which was horn of the vugm Mary, be the true Messias, and true saviour of the world, so long promised and prophesied of before. They, as they are, and have been always, proud and stiff-necked, would never acknowledge him until this day, but have looked and waited' for another to come. They have this fond imagination in their heads, that the Messias™ shall come, not as Christ did, like a poor pilgrim and meek" soul riding upon an ass ; but iike a valiant and mighty king, in great royalty and honour. Not as Christ did, with a few fishermen, and men ' born] made A. ' thej have] he halh A. 1 wailed] gaped A. I" Ihe Messias] Messias A. ° meek] simple A. , Google seo The Sermon of the Nativity. of small" estimation in the world : but with a great army of strong men, with a great train of wise and noble men, as knights, lords, earls, dukes, princes, and so forth. Neither do they think that their Messias shall slanderously suffer death, as Christ did; but that he shall stoutly conquer and manfoUy subdue all his enemies, and finally obtain such a kingdom on earth, as never was seen from the beginning. While they C;ign unto themselves after this sort a Messias of their own brain, they deceive themselves, and accotmt Christ j3 ] as an abject and scornP of the world. Therefore Christ cru- cified, as St. Paul saith, is unto (he Jews a siumblingblock, and to the Gentiles foolishness, because they think it an absurd thing, and contrary to all reason, that a redeemer and saviour of the ivhole world should be handled after such a sort as he tvas; namely, scorned, reviled, scourged, con- ).] demned, and last of all cruelly hanged. This, I say, seemed in their eyes strange, and most absurd, and there- fore neither they would at that time, neither will they as yet, acknowledge Christ to be their Messias and saviour. But we, dearly beloved, that hope and look to be saved, must both steadfastly believe, and also boldly confess, that the same Jesus which was born of the virgin Mary, was the true Messias and Mediator between God and man, pro- mised and prophesied of so long before. For as the apostle [10, writeth, With the heart man believeih unto righteousness, and with the mouth confession is made wito salvation. Again in the same place, Whosoever believeih in him shall never be ashamed nor confounded. Whereto agreeth also the testimony of St. Jolm, written in the fourth chapter of .IS,] his first general epistle, on this wise; Whosoever confesseth that Jesus is the son of God, he dwelleth in God, and God in him. There Ls no doubt, but in this point all Christian men are fully and perfectly persuaded. Yet shall it not be a lost labour to instruct and furnish you with a few places con- cerning this matter, that ye may be able to stop the blas- phemous mouths of all them that most Jewishly, or rather devilishly, shall at any time go about to teach or maintain the contrary. First, ye have the witness and testimony of 19, the angel Gabriel, declared as well to Zachary the high- priest, as also to the blessed virgin. Secondly, ye have the witness and testimony of John the Baptist, pointing unto 2D0 Christ and saying. Behold the Lamb of God, (hat takelh away the sins of the world. Thirdly, ye have the witness " small] a small A. ' scorn] fool A. >y Google The Sermon of the Nativity. 361 and testimony of God the Father, who thundered from heaven, and said, This is my dtarly behved son, in whom -^^p"'".'- ''■ amtoeli pleased; hear him. Fourthly, ye have the witness ^'- ' and testunony of the Holy Ghost, which came down from heaven in manner of a dove^, and lighted upon him m time [Mau. a. le.j of his baptism. To these might be added a great number more, namely, the witness and testimony of the wise men[Mau.2,i.] that came to Herod, the witness and testimony of Simeon [Luke a, 34.] and Anna, the witness and testimony of Andrew and Philip, [John 12. 22 ] Nathaniel and Peter, Nicodemus and Martha, with divers [John i a, other: but it were too long to repeat all, and afew placeS[j;,|„3 2, are suiEcient in so plain a matter, specially among them that [Juhn u. m : are already persuaded. Therefore, if the privy imps of Antichrist, and crafty instruments of the devil, shall attempt or go about to withdraw you from this true Messias, and persuade you to look for another that is not yet come : let them not in any case seduce you, but confirm yourselves with these and such other testimonies of holy scripture, which are so sure and certain, that ail the devils in hell shall never be able to withstand them. For as truly as God liveth, so truly was Jesus Christ the true Messias and saviour of the world, even the same Jesus, which, as this day, was born of the virgin Mary, without all help of man, only by the power and operation of the Holy Ghost. Concerning whose nature and substance, because divers and sundry heresies are risen in these our days, through the motion and suggestion of Satan ; therefore it shall be needful and profitable for your instruction, to speak a word or two also of this part. We are evidently taught in the scripture, that our Lord and saviour Christ conslsteth of two several natures, of his manhood, being thereby perfect man, and of his godhead, being thereby perfect God. It is written, The word, that is to say, the second person iuJoiini.[M.] Trinity, became [flesh. God sending his own son in /Ae Rom, s. i3, 4.3 similitude of sinful Jiesh, fulfilled those things which the law could not. Christ being in form of God took on him fiih. a. [c, r, the form of a servant, and was made like nnto man, being^'^ found in shape as a man. God was shewed in flesh, jusH- 1 Tim. 3, [le.] Jied in spirit, seen of angels, preached to the Gentiles, be- lieved an in the world, and received vp in glory. Also in another place : There is one God, and one mediator between [i Tim, a, s.j God and man, even the man Je-ms Christ. These be plain places for the proof and declaration of both natures, united and knit together in one Christ. Let us diligently consider 1 a dove] a while dove A. , Google 363 The Sermon of the Nativity. and weigh the works that lie did whiles he Uved on earth, and we shall thereby also perceive the self-same thing to be most true. In that he did hunger and thirst, eat and drink, sleep and wake, in that he preached his gospel to the peo- ple, in that he wept and sorrowed for Jerusalem, in that he paid tribute for hunself and Peter, in that he died and suffered death; what other thing did he else declare, but only this, that he was perfect man as we are ? For which cause he is called in holy scripture sometime the son of David, sometime the son of man, sometime the son of Mary, sometime the son of Joseph, and so forth. Now in that he forgave sins, in that he wrought miracles, in that he did cast out devils, in that he healed men with his only"^ word, in that he knew the thoughts of men's hearts, in that he had the seas at his commandment, in that he walked on the water, in that he rose from death to life, in that he ascended into heaven, and so forth ; what other thing did he shew therein, but only that he was perfect God, coequal with the Father as touching his deity ? Therefore he sailh, tJuhn 10. 30.] The Father and 1 are all one, which is to be understood of [j.ih.jii.28] his godhead. For as touching his manhood, he saith, The Father is greater than I am. Where are now those Mar- cionites, that deny Christ to have been born in the flesh", or to have been perfect man ? Where are now those Arians, which deny Christ to have been perfect God, of equal sub- stance with the Father? If there be any such, we' may easily reprove them with these testimonies of God's word, and such other. Whereunto I am most sure they shall never he able to answer. For the necessity of our salvation did require such a mediator and saviour, as under one per- son should be a partaker of both natures : it was requisite he should be man, it was also requisite he should be God. For as the transgression came by man, so was it meet the satisfaction should be made by man. And be- cause death, according to St. Paul, is the just stipend and reward of sin, therefore to appease the wrath of God, and to satisfy his justice, it was expedient that our mediator should be such a one as might take upon him the sins of mankind, and sustain the due punishment thereof, namely death. Moreover, he came in flesh, and in the self- same flesh ascended to heaven, to declare and testify unto lis, that all faithful people which steadfastly believe in him shall likewise come unto the same mansion-place, whereunto he, being our chief captain, is gone before. Last of all, he ' we] ye A. >y Google The Sermon of the Nativity. became man, that we thereby might receive the greater comfort, as well in our prayers, as also in our adversity, considering with ourselves, that we have a mediator that is true man as we are, who also is touched with our infirmities, and was tempted even in hke sort as we are. For these and sundry other causes, it was most needful he should eome, as he did, in the flesh. But because no creature, in that he is only a creature, hath or may have power to destroy death, and give life; to overcome hell, and purchase heaven; to remit sins, and give righteousness ; therefore it was needful that our Mes- sias, whose proper duty and office that was, should be not only full and perfect man, but also full and perfect God, to the intent he might more fuUy and perfectly make satis- faction for mankind. God sailh. This is my well-beloved '^'^"■■^ Son, in ivhomlam well pleased. By which place we learn, that Chrkt appeased and quenched the wrath of his father, not in that he was only the son of man; but much more in that he was the son of God. Thus ye have heard declared out of the scriptures, that Jesus Christ was the trtie Messias and saviour of the world, that he was by nature and substance perfect God and per- fect man, and for what cause" it was expedient he should be so. Now that we may be the more mindful and thanlc- fui unto God in this behalf, let us briefly consider, and call to mind the manifold and great benefits that we have re- ceived by the nativity and birth of this our Messias and saviour. Before Christ's coming into the world, all men universally in Adam* were nothing else but a wicked and crooked generation, rotten and corrupt trees, stony ground, full of brambles and briers, lost sheep, prodigal sons, naughty uri- profitable? servants, imrighteous stewards, workers of ini- quity, the brood of adders, blind guides, sitting in darkness and in the shadow of death ; to be short, nothing else but children of perdition, and inheritors of hell-fire. To this doth St. Paul bear witness in divers places of his epistles'^, and Christ abo himself in sundry places of his gospel. But after he was once come down fl-om heaven, and had taken our frail nature upon hun, he made all them that would receive him truly, and believe his word, good trees, and good ground, fruitful and pleasant branches, children of light, citizens of heaven, sheep of his fold, members of his >y Google 364 The Sermon of the Nativity. body, heirs of his king;dom, his true friends and brethren, sweet and lively bread, the elect and chosen people of God. For as St. Peter saith in his first epistle and second chapter, [I Pet, 2. i\ He bare our sins in his body upon the cross; he healed us, ^■-' and made tts mhole by his stripes ; and whereas be/ore we were sheep going astray, he by his coming brought us home [1 Pel. 3, 9.] again to the true shepherd and bishop of our souls, making us a chosen generation, a royal priesthood, an holy nation, [Rom, 4, 25] a particular' people of God, in that he died for our offences, and rose^ for our justification. St. Paul to Timothy, the [Til. 3, 3-3 third" chapter ; We were, saith he, in times past, unwise, disobedient, deceived, serving divers lusts and pleasures, living in hatred, envy, maliciousness, and so forth. But after the loving kindness of God our saviour ap- peared towards mankind, not according to the righteousness that we had done, but according to his great mercy, he saved us by the fountain of the new birth, and by the renewing of the Holy Ghost, which he poured upon us abundantly, through Jesus Christ our Saviour, that we, being once justified by his grace, should be heirs of eternal life, through hope and faith in his blood. In these aod such other places is set out before our eyes, as it were in a glass, the abundant grace of God, received in Christ Jesu, which is so much the more wonderful, because it came not of any desert of ours, but of his mere and ten- der mercy, even then when we were his extreme enemies. But for the better understanding and consideration of this tiling, let us behold the end of his coming, so shall we per- ceive what great commodity and profit his nativity hath M»it. [1.11.] brought unto us miserable and sinful creatures. The end j'h""i8 ^37^ °^ '^'^ coming was to save and deliver his people, to fulfil luiib4. [18, the law for us, to bear witness unto the truth, to teach and W ft na preach the words of his father, to give light unto tho world. Matt. 9. [13?] to call sinners to repentance, to refresh them that labour Matt, 11. [S8.] and be heavy laden, to cast out the prince of this world, to c?i™^i^m reconcile us in the body of his flesh, to dissolve the works as.] ' of the devil ; last of all, to become a propitiation for our [1 John 3^8.] gjj^ g^jj^ jjQj £qj. Qm.g only ijm also for the siiis of the [I John % a.] whole world. These were the chief ends wherefore Christ became man, not for any profit that should come to himself thereby, but only for our sakes, that we might understand the will of God, be partakers of his heavenly light, be delivered out of the devil's claws, released from the burden of sin, justified ■ parlicular] peculiar A. '' rose] rose again A. = the third] iii. A. , Google The Sermon of the Nativity. 365 through faitli in his blood, and finally received op into everlasting glory, there to reign with him forever. Was not this a great and singular love of Christ towards mankind, that, being the express and hvely image of God, he would notwithstanding humble himself, and take upon him the form of a servant, and that only to save and redeem us ? 0 how much are we bound to the goodness of God in this behalf! How many thanks and praises do we owe luito him for this our salvation, wrought by his dear and only son Christ ! who became a pilgrim in earth, to make us citizens in heaven ; who became the son of man, to make us the sons of God ; who became obedient to the law, to deliver us from the curse of the law ; who became poor, to make us rich ; vile, to make tis precious ; subject to death, lo make us live for ever. What greater love could we silly creatures desire or wish to have at God's hands ? Therefore, dearly beloved, let us not forget this exceed- ing love of our Lord and saviour, let us not shew ourselves unmindful or tinthankful toward'' him : but let us love him, fear him, obey him, and serve him. Let us confess him with our raoaths, praise him with oui tongues, believe on him with our hearts, and glorify him witli our good works. Christ is the light, let us receive the light. Christ is the truth, let us heiieve the truth. Christ is the way, let us follow the way. And because he is our only master, our only teacher, our only shepherd, and chief captain ; there- fore let us become his servants, his scholars, his sheep, and his soldiers. As for sin, the flesh, the word, and the devi!, whose servants and bondslaves we were before Christ's com- ing, let us utterly cast them off, and defy them, as the chief and only enemies of our soul. And seeing we are once delivered from their cruel tyrarmy by Christ, let us never fall into their hands again, lest we chance to be in a worse^ case than ever we were before. Happy are they, [Man saith the scripture, that continue to the end. Be faithful, ^"^ saith God, until death, and I wilt give thee a eroion of life. Again, he saith in another place. He thai putteth his handiLniL- unto the plough, and lookeih back, is not meet for the kingdom of God. Therefore let us be strong, steadfast, Emd unmoveable, abounding always in the works of the Lord. Let us receive Christ, not for a time, but for ever ; let us be- lieve his word, not for a time, but for ever ; let us become his servants, not for a time, but for ever; in consideration ' toward] towards A. , Google 366 The. Sermon of the Nalivity. that he hath redeemed and saved us, not for a time, but for ever ; and will receive us into his heavenly kingdom, there to reign with him, not for a time, but for ever. To him therefore with the Father and the Holy Ghost be all honour, praise, and glory, for ever and ever. Ameii. >y Google HOMILY Good-Friday, concerning the Death and Passion of our Saviour Jesus Christ. J.T should not become us, well-beloved in Christ, being that people which be" redeemed from the devil, from sin and death, and from everlasting damnation, by Christ, to suifer this time to pass forth without any meditation'' and remembrance of that excellent work of our redemption, wrought as about this time, through the great mercy and charity of our saviour Jesus Christ, for us wretched sinners, and his mortal enemies. For if a mortal man's deed, done to the behoof of the commonwealth, be had in remembrance of us, with thanks for the benefit and profit which we re- ceive thereby ; how much more readily should we have in memory this excellent act and benefit of Christ's death? whereby he hath purchased for us the undoubted pardon and forgiveness of our sins, whereby he made at one the Father of heaven with us, in such wise, that he taketh us now for his loving children, and for the true inheritors, with Christ his natmal son, of the kingdom of heaven. And verily so much more doth Christ's kindness appear unto us, in that it pleased him to deliver himself of all his goodly" honoitr, which he was equally in with his father in heaven, and to come down into this vale of misery, to be made mortal man, and to be in the slate of a most low ser- vant, serving us for our wealth and profit ; us, I say, which were his sworn enemies, which had renounced his holy law and commandments, and followed the lusts and sinful plea- sures of our corrupt nature. And yet, I say, did Christ Coios put himself between God's deserved wrath and our sin, and rent that obligation, wherein we were in danger to God, ■ be] he B. I' meditation] mcdlalioii A, ' goodly] godly A. , Google 368 The Sermon of the Passion and paid our debt. Our debt was a great deal too great for us to have paid. And without payment, God the Father could never be at one with us. Neither was it possible to be loosed from this'' debt by our own ability. It pleased him therefore' to be the payer thereof, and to discharge us quite. Who can now consider the grievous debt of sin, which could none otherwise be paid, but by the death of an inno- cent, and will not hate sin in his heart ? If God hateth sin so much, that he would allow neither man nor angel for the redemption thereof, but only the death of his only and well- beloved Son, who wUl not stand in fear thereof? If we, my friends, consider this, that for our sins this most innocent lamb was driven to death, we shall have much more cause to bewail ourselves that we were the cause of his death, than to cry out of the malice and cruelty of the Jews, which pur- sued him to his death. We did the deeds wherefore he was thus stricken and wounded ; they were only the ministers of our wickedness. It is meet then we should step low down into our hearts, and bewail our own wretchedness and sinful living. Let us know for a certainty, that if the most dearly beloved Son of God was thus punished and stricken for the sin which he had not done himself; how much more ought we sore to be stricken for our daily and manifold sins which we commit against God, if we earnestly repent us not, and be not sorry for them ? No man can love sin, which God hateth so much, and be in his favour. No man can say that he loveth Christ truly, and have his great enemy (sin I mean, the author of his death) familiar and in friendship with him. So much do we love God and Christ, as we hate sin. We ought therefore to take great heed, that we be not favourers^ thereof, lest we be foiuid enemies to God, and traitors to Christ. For not only they, which nailed Christ upon the cross, are his tormentors and crucifiers; but all Heb.G. [6] the?/, saith St. Paul, crucify again the Son of God, as mvcA as is in them^, loho^ do commit vice and sin, lohich brovgkt Eom. a. [53] him to Ms death. If the wages of sin be death, and death everlasting, surely it is no small danger to be in service Rom. 8. [13.] thereof. If' we live after thejlesh, and after the sinful lusts thereof, St. Paul threateneth, yea, almighty God in St. Paul threateneth, that loe shall surely die. We can none other- Bon., 6. CIO, wise live to God, but by dying to sin. ^ Christ be in vs, •'■] then is sin dead i« us: and if the Spirit of God be in us, ' Ihis] his A. • him therefore] iherefore him A. ' not favourers] no favourers A. , Google for Good-Friday. 369 which raised Christ from death to life, so shall the same Spirit raise Its to the resurrection of everlasting life. Bui if sin rule and reign in us, then is God, which is the foun- tain of all grace and virtue, departed from us; then hath the devil and his ungracious spirit rule and dominion in us. And surely if in such miserable state we die, we shall not raise to life, but fall down to death and damnation, and that without end. For Christ hath not so redeemed its from chnsi hath noi ■sin, that we may safely return thereto again: but he hath J^^^^'^^''^^*^ redeemed us, that we should forsake the motions thereof,„eBhouidii»B and live to righteousness. Yea, we be therefore washed ui '° "q. our baptism from the iHthiness of sin, that we should live afterward in the pureness of life. In baptism we promised to renounce the devil and his suggestions, wo promised to be, as obedient children, always following God's will and pleasure. Then if he be our father indeed, let us give him his dne honour. If we be his children, let us shew him our obedience, like as Christ openly declared his obedience to his father, which, as St, Paul writeth, was obedient even /ophii.3. [a] the very death, the death of the cross. And this he did for us all that believe in him. For himself he wasnot punished, for he was pure and undefiled of all manner of sin. He was laaiah 53. [5.] wounded, saith Esay,/or our wickedness, and striped' for our sins: he suttered the penalty of them himself, to deliver us from danger: He bare, saith Esay, all our sore^ and in- iias.ab.sz.i.j Jirmities upon his own back. No pain did he refuse to suffer in his own body, that he might deliver us from pain ever- lasting. His pleasure it was thus to do for us ; we deserved it not. Wherefore the more we see onrselves bound unto him, the more he onght to be thanked of us, yea, and the more hope may we take, that we shall receive aO other good things of his hand, in that we have received the gift of his only son, through his liberality. For if God, saith St. Paul, Rom. 8. [sj] hathnot spared his ownsonfrompiiinandpunishment, but delivered him for us all unto the death; how should he not give us all other things with him? If toe want any thing, either for body or soul, we may lawfully and boldly ap- proach to God as to our merciful father, to ask that we de- sire, and we shall obtain it. For such poweris given tous.jonni, [iz.j to be the children of God, so many as believe in Christ's name. la his name ivhutsoever we ask, we shall Awue j7 Matt. ai. cm.] granted us. For so well pleased is the Father almighty [john 14. 13, God with Christ his son, that for his sake he favoureth us, '*■] and will deny us nothing. So pleasant was this sacrifice and ' siriped] stripped B. , Google 370 The Sermon of the Passion oblation of his son's death, wli id i he so obediently and inno- cently snffered, that he would'' take it for the only and full amends for all the sins of the world. And such favour did he purchase by his death, of his heavenly father for us, that for the merit thereof (if we be true Christians indeed, and not in word only) we be now fully in God's grace agam, and clearly discharged from our sin. No tongue surely is able to express the worthiness of this so precious a death. For in this standeth the continual pardon of our daily of- fences, in this resteth our justification, in this we be allowed, in this is purchased the everlasting health of all our souls. Yea, there is none other thing that can be named under heaven to save ovr souls, but this only work of Christ's pre- cious offering of his body upon the altar of the cross. Cer- tes there can be no work of any mortal man, be he never so holy, that shall be coupled in merits with Christ's most holy act For no doubt, all our thoughts and deeds were of no value, if tfiey were not allowed in the merits of Christ's death. All our righteousness is far imperfect, if it be com- pared with Christ's righteousness ; for in his acts and deeds there was no spot of sin, or of any unperfectness. And for this cause they, were the more able to be the true amends of our righteousness', where our acts and deeds be full of im- perfection and infirmities, and therefore nothing worthy of themselves to stir God to any favour, much less to chal- lenge that glory" that is due to Christ's act and merit ; For not to us, saith David, not to us, but to thy name give the glory, 0 Lord. Let us therefore, good friends, with all reverence glorify his name, let us magnify and praise him for ever. For he hath dealt with us according to his great mercy ; by himself hath he purchased our redemption. He th&ught it not enough to spare himself", and to send his angel to do this deed ; but he would do it himself, that he might do It the better, and make it the more perfect re- demption. He was nothing moved with the intolerable pahis that he suffered in the whole course of his long pas- sion, to repent him thus to do good to his enemies: but he opened his heart for us, and bestowed himself wholly for the ransoming of us. Let us therefore now open our hearts again to him, and study in our lives to be thankful to such a Lord, and evermore to be mindful of so great a benefit ; yea, let us take up oar cross with Christ, and follow him. His passion is not only the ransom and whole amends for >y Google for Good-Friday. 371 our sin, but it ja also a most perfect example of all patience and sufferance. For if it behoved Christ thus to suffer, and *=" i''- [3] to enter into the glory of his father; why" should it not become its to bear patiently our small crosses of adversity, and the troubles of this world? For surely, as saith St. iPet-^-caij Peter, Christ therefore suffered, to leave tis an example to follow his steps. And if we suffer with him, we siiall be2Tim.2.[iJ.] sure also to reign with him in heaven. Not that the suf-Koin.8.[i3.] ferance of this transitory life should be worthy of that glory to come ; but gladly should we be contentedi" to suffer, to be like Christ in our life, that so by our works we may glorify Mau.s.[iG.j our father which is in heaven. And as it is painful andneb. la. [ii.j grievous to bear the cross of Christ in the griefe and dis- pleasures of this life ; so it bringeth forth the joyful fruit of hope in all them that be exercised therewith. Let us not soJameas. [u,] much behold the pain, as the reward that shall follow that labour. Nay, let us rather endeavour ourselves in our suf- ferance to endure innocently and guiltless, as our saviour Christ did. For if we suffer for our deservings, then hath i Pet. 3. taoo not patience his perfect work in us : but if undeservedly! we suffer loss of goods and life, if we suffer to be evil spoken of for the love of Christ, this is thankful afore God; for so did Cluist suffer. He never did sin, neither was' any guile d Pet, s. 2a, found in his mouth. Yea, when he loas reviled wiMThipatiBnca taunts, he reviled not again; when he was wrongfully of cbria. dealt with, he threatened not again, nor revenged his quar- rel, but delivered his cause to hirn that judgeth rightly. Perfect patience careth not what nor how much it suf- Perfect p». fereth, nor of whom it suffereth, whether of friend or foe ;"^'"'^' but studieth to suffer innocently, and without deserving. Yea, he, in whom perfect charity is, careth so little to re- venge, that he rather studieth to do good for evil, to bless Man. s. [m.j and say well nf thetn that curse him, to pray for them that pursue him, according to the example of our saviour Christ, who is the most perfect example and pattern of all The nieekness meekness and sufferance, which hanging upon his cross, in '''^'^''""' most fervent angnish, bleeding in every part of his blessed body, being set in the midst' of his enemies and crucifiers ; and he, notwithstanding the intolerable pains which they saw him in', being of them mocked and scorned despilefuUy without all favour and compassion, had yet towards them such compassion in heart, that he prayed to his father of heaven for them, and said, 0 Father, forgive them, for ^Aey Luneaa. [34.] " why] how A. ' was] was there A. p conWQted] content A. ■ midsi] raids A. * undeservedly] undeservingly A. ' him in] in him A. , Google S73 The Sermon of the Passion wol not what they do. What patience was it also which he shewed, when one of his own apostles and servants, which was put in trust of him, came to betray Iiim unto his ene- mies to the death ! He said nothing worse to him, but, ait.ae.cro.] Friend, wherefore art thou come? Thus, good people, should we call to mind the great examples of charity which Christ shewed in his passion, if we will fruitfully remember his passion. Such charity and love should we bear one to Ml, 5, [46, another, if we will be the true servants of Christ. For if toe ^ love but them which love and say well by its, what great thing is it that we do ? saith Christ, Do not the Paynims and open sinners so ? We must be more perfect in our cha- iiatt. D. 15.] ritjr than thus, even as our Father in heaven is perfect, toliich maketh the light of his sun to rise upon the good and the bad, and sendelh his rain upon the kind and un- kind. After this manner should we shew our charity indif- ferently, as well to one as to another, as well to friend as foe, like obedient children, after the example of our father" in 'hii.2, 8.] heaven. For if Christ was obedient to his father even to the death, and that the most shameful death, (as the Jews esteemed it,) the death of the cross ; why should we not be obedient to God in lower points of charity and patience ? ccius. 98. [3.] Let us forgive then our neighbours their small faults, as God for Christ's sake hath forgiven us our great. :au. 23, [35.] It is not meet that we shotild crave forgiveness of om great offences at God's hands, and yet will not forgive the small trespasses of our neighbours against us. We do call for mercy, in vain, if we will not shew mercy to our neigh- bours. For if we will not put wrath and displeasure forth of our hearts to our Christian brother, no more will God forgive the displeasure and wrath that our sins have de- served afore him. For under this condition doth God for- gives us, if we forgive other. Itbecometh not Christian men to be hard one to another, nor yet to think their neighbour unworthy to be forgiven. For howsoever unworthy he is, yet is Christ worthy to have thee do thus much for his sake ; he hath deserved it of thee, that thou shouldest for- give thy neighbour. And God is also to be obeyed, which commandeth us to forgive, if we will have any part of the pardon which our saviour Christ purchased once of God the father, by shedding of his precious blood. Nothing be- cometh Christ's servants so much as mercy and compassion, imes 5, [16.J Let US then be favourable one to another, and pray we on© for another, that we may be healed from all fraihies of our life, the less to offend one the other ; and that we may be ■ our falher] our good father A, , Google for Good-Friday, 373 of one mind and one spirit, agreeing together in brotherly love and concord, even like the dear children of God. Eph. s. [1,2,] By these means shall we move God to be merciful unto^ our sins, yea, Eind we shall be hereby the more ready to receive our Saviour and maker in his blessed sacrament, to our everlasting comfort and health of soul. Christ de- lighteth to enter and dwell in that soul where love and cha- rity ruleth, and where peace and concord is seeiL For thus writeth St. John, God is charity ; he Ihat ahideih in cha~ i John 4. [lej rity, ubideth in God, and God in him. And by this, saith he, we shall know that we be of God, if we love our brt- 1 John 3. [14,] thren. Yea, and by this shall toe know that we be delivered^ from death to life, if we love one another. But he wAieAi JoIiq2. tuo hateth his brother, saith the same apostle, abideth in death, even in the danger of everlasting death, and is moreover the child of damnation and of the devil, cursed of God, and hated {so long as he so remaineth) of God and all his hea- venly company. For as peace and charity make us the blessed children of almighty God, so doth haired and envy make us the cursed children of the devil. God give us all grace lo foUow Christ's example^ in peace and in charity, in patience and sufferance, that we now may have him our guest to enter and dwell within us, so as we may be in full surety, having such a pledge of our salvation. If we have him and his favour, we may be sure that we have the fa- vour of God by his means. For he sitteth on the right emu. a. [34.] hand of God his father", as our proctor and attorney, plead- ing and suing for us in all our needs and necessities. Wherefore, if we want any gift of godly wisdom, we may ask it of God for Christ's sake, and we shall have it. Let US consider and examine ourselves"*, in what want we be con- cerning this virtue of charity and patience. If we see that our hearts be nothing inclined thereunto, in forgiving them that have offended against us, then let us knowledge our want, and wish lo God' to have it. But if we want it, and see in ourselves'' no desire thereunto, verily we be in a dan- gerous case before' God, and have need to make much earnest prayer to God, that we may have such an heart changed, to the grafting^in of a new. For unless we for- give other, we shall never be forgiven of God. No, not all the prayers and good worliss of other can pacify God unto » unto] to A. J delivered] shifted A. » example] examples B. ■ God his father] his father A. '' ourselves] ourself A. " to God] of God A. ^ ourselves] ourself A. ' before] afore A. 'grafting] graffing A. a good works] merits A. , Google 374 Sermon of the Passion for Good-Friday. lis, unless we be at peace, and at one with our neighbour. Nor all our deeds and good works can move God to forgive us our debts to him, except we forgive to other. He setteth more by mercy than by sacrifice. Mercy moved our saviour Christ to suffer for his enemies : it beconieth us then to fol- low his example. For it shall little avail us to have in me- ditation the fruits and price of his passion, to magnify them, and to delight or trust in them, except we have in mind his examples in passion to follow them. If we thus therefore consider Christ's death, and will stick thereto with fast faith for the merit and deserving thereof, and will also frame ourselves'' in such wise to bestow ourselves, and all that we have by charity, to the behoof of our neighbour, as Christ spent himself wholly for our profit, then do we truly re- member Christ's death : and being thus foOowers of Christ's steps, we shall be sure to follow him thither, where he sit- teth now with the Father and the Holy Ghost : to whom be all honour and glory. Amen. ^ ourselves] ours elf A. , Google THE SECOND HOMILY The Death and Passion of our Saviour Christ. X HAT we may the better conceive the great mercy and goodness of our saviour Christ, in suffering death univer- sally for all men, it behoveth us to descend into the bottom of our conscience, and deeply to consider the first and prin- cipal cause wherefore he was compelled to do so. When our great grandiather Adam had broken God's command- ment, in eating the apple forbidden him in paradise, at the Geo. s. [i?.] motion and suggestion of his wife, he purchased thereby, not only to himself, but also to his posterity for ever, the just wrath and indignation of God, who, according to his former sentence pronounced at the giving of the command- ment, condemned both him and all his to everlasting death, both of body and soul. For it was said unto him, TAouGea.2.i:ie,n.j shalt eatfreelp qf every tree in the garden: bitt as touching the tree of knowledge of good and ill, thou shalt in no wise eat of it: for in ichal hour soever thou eatest thereof, thou shall die the death. Now as the Lord had spoken, so it came to pass, Adam took upon him to eat thereof, and in so doing he died the death, that is to say, he became mor- tal, he lost the favour of God, he was cast out of paradise, he was no longer a citizen of heaven, but a firebrand of hell, and a bondslave to the devil. To this doth our Saviour bear witness in the gospel, calling us lost sheep, toMch have Lute i5, a-r.-} gone astray, and wandered from, the true shepherd of our souls. To this also doth St. Paul bear witness, saying, that by the offence of only Adam, death came upon all men to Rnm. b. m-i condemnation. So that now neither he, nor* any of his, had any right or interest at all in the kingdom of heaven, but were become plain reprobates and castaways, being per- petually damned to the everlasting pains of hell-fire. In >y Google 376 The Second Sermon of the Passion. this so great misery and wretchedness, if mankind could have recovered himself again, and obtained forgiveness at God's hands, then had his case been somewhat tolerable, be- cause he might have attempted some way how to deliver himself from eternal death. But there was noway left unto him, he could do nothing that might pacify" God's wrath, i. [3] he was altogether unprofitable in that behalf. There was not one' that did good, no not one. And how then could he work his own salvation ? Should he go about to pacify God's heavy displeasure by offering up bumf' sacrifices, ac- .5. [12, 13.] cording as it was ordained in the old law? by offering vp the blood of oxen, tlie blood of culves, the blood of goats, the blood of lambs, and so forth? 0 these things were of no force nor strength to take away sins, they could not put away the anger of God, they could not cool the heat of his wrath, nor yet bring mankind into favour again, they were but only figures and shadows of things to come, and nothing . 1(1 [■;, 4, else. Read the epistle to the Hebrews, there shall you find this matter largely discussed, there shall you learn in most plain words, that the bloody sacrifice of the old law was un- perfect, and not able to deliver man from the state of dam- nation by any means ; so that mankmd, in trusting there- unto, should trust to a broken staff', and in the end deceive himself. What should he then do? Should he go about to observe* and keep the law of God divided into two tables, and so purchase to himself eternal life? Indeed, if Adam and his posterity had been able to satisfy and fulfil the law perfectly, in loving God above ail things, and their neigh- bour as themselves, then should they have easily quenched the Lord's wrath, and escaped the terrible sentence of eter- nal death pronounced against them by the mouth of al- !ic. [33.] mighty God. YoritiBv^nlXsa, Do thits', and thou shalt live; that is to say, fulfil my commandments, keep thyself upright and perfect in them according to my will ; then shalt thou live, and not die. Here is eternal life promised with this condition, and sos, that they keep and observe the law. But such was the frailty of mankind after his fall, such was his weakness and imbecility, that he could not walk uprightly in God's commandments, though he would never so fain : but daily and hourly fell from his bounden duty, offending the Lord his God divers ways, to the great increase of his condemnation, insomuch that the prophet David crieth out 1. [3,] on this wise : ^11 have gone astray, all are become unpro- •> pacify] please A. • lo observe] to serve B. = not one] none A. ' thus] this A. ' burnt] brent A. i aJid so] so A. , Google The Second Sermon of the Passion. 377 Jitahle, there is none that doth good, no not one. In this case what profit could he have by the law ? None at all. For as SL 3a.me3 sa.ith, fie thai sha/l observe the whole laie, n;(rfJameB2. [lO.] yetfailelh in one point, is become guilty of alt. And in the book of Deuteronomy it is written, Cursed be he, saith God, °^'"- ^'- C'^' which abideth not in alt Iking.^ that are written in the book ^'' of the law, to do them. Behold, the law bringeth a curse with it, and maketh US'" guilty, not because it is of itself naughty or unholy, (God forbid we should so think,} but because the frailty of our sinful flesh is such, that we can never fulfil it, according to the perfection that the Lord requireth. Could Adam then, think you, hope or trust to be saved by the law ? No, he could not. But the more he looked on the law, the more he saw his own damnation set before his eyes, as it were in a clear' glass. So that now of himself he was most wretched and miserable, destitute of all hope, and never able to pacify God's heavy displeasure, nor yet to escape the terrible judg- ment of God, whereinto'' he and all his posterity were fallen, by disobeying the strait commandment of the Lord their God. But 0 the abundant riches qf God's ^rea/ Bom. ii. [33.] mercy.' 0 the unspeakable goodness of his heavenly wis- dom ! fVhen all hope of righteousness tons past on our part, when we had nothing inourselve.t, whereby we might gvench his burning wrath, undioorkthe saloationofotir own souls, and rise out of the miserable estate wherein we lay; then, even then did Christ the son of God, by the appointment of his father, come dotunfrom heaven, to be wounded for our sokes, to be reputed loith the wicked, to be condemned unto death, to take upon him the reward qf our sin.i,and to give his body to be broken on the cross for our offences. //e,i8.63.[4,5.j saith the prophet Esay, (meaning Christ,) hath borne our infirmities,and hath carried our sorrows; the chastisement of our peace was upon him, and by his stripes we were^ made whole. St. Paul likewise saith, God made him c!2Cor.5,[ai.] sacrifice for our sins, which knew not sin, that we should be made the righteousness of God by him. And St. Peter most agreeably writing in this behalf, saith, Christ hath once i Pet, 3. [is.] died and suffered for our sins, the just for the unjust, &c. To these might be added an infinite number of other places to the same eifect: but these few shall be sufficient for this time. Now then (as it was said at the beginning) let us ponder and weigh the cause of his death, that thereby we may be I" us] il B. ' whereltito] whereunlo B. , Google 378 The Second Sermon of the Passion. the move moved to glorify him in our whole life. Which if you will have comprehended briefly in one word, it was nothing else on our part but only the transgression and sin 1. [20, ai mankind. When the angel came to warn Joseph that he should not fear to take Mary to his wife, did he not there- fore will the child's name to be called Jesus, because he should save his people from their sins ? When John the Baptist preached Christ, and showed him to™ the people i.[2!3.] with his finger, did he not plainly say unto them, Behold ike lamb of God which lakeih away the sins of the xvotld? 15. [ii, When the woman of Canaan besought Christ to help her daughter, which was possessed with a devil, did he not openly confess that he was sent to save the lost sheep of the house of Israel, by giving his life for their sins ? It was sin then, 0 man, even thy sin, that caused Christ, the only son of God, to be crucified in the flesh, and to suffer the most vile and slanderous death of the cross. If thou hadst kept thyself upright, if thou" hadst observed the command- ments, if thou hadst not presumed to transgress the will of 5. tie.] God in thy first father Adam, then Christ, being in form of . 9. 7.] God, needed not to have taken upon him the shape of a servant; being immortal in heaven, he needed not to be- come mortal on earth ; being the true bread of the soul, he needed not to hunger ; being the healthful water of life, he needed not to thirst; being life itself, he needed not to have suffered death. But to these and many other such extre- mities was he driven by thy sin, which was so manifold and great, that God could be only pleased in him, and none other. Canst thou think of this, 0 sinfid man, and not tremble within thyself? Canst thou hear it quietly, without remorse of conscience, and sorrow of heart ? Did Christ suffer his passion for thee, and wilt thou shew no compassion towards him ? While Christ was yet hanging on the cross, ". iji-] and yielding up the ghost, the scripture witnesseth that the veil ofthetemple did rent in twuin,and the earth didqnake, that the stones clave asunder, that the graves did open, and the dead bodies rise ; and shall the heart of man be nothing moved to remember how grievously and cruelly he was handled of the Jews for our sins? Shall man shew himself to be more hard-hearted than stones, to have less compassion than dead bodies? Call to mind, 0 sinful creature, and set before thine eyes Christ crucified: think thou seest his body stretched out in length upon the cross, his head crowned with sharp thorns", and his handsi' and his feet pierced with ■" to] unto A. >y Google The Second Sermon of the Passion. 379 nails, his heart opened with a long spear, his flesh rent and torn with whips, his brows sweating water and blood : think thou hearest him now crying in an intolerable agony to his father, and saying. My God, my God, why hast thou /or- [Man. k-. 46.] saken me? Couldest thou behold this woful sight, or hear this mournfiil voice, without tears, considering that he suf- fered all this, not for any desert of his own, but only for the grievousness of thy sins ? 0 that mankind should put the everlasting son of God to such pains ! 0 that we should be the occasion of his death, and the only cause of his con- demnation ! May we not justly cry, woe worth the time that ever we sinned? 0 my brethren, let this image of Christ crucified he always printed in our hearts ; let it slir us up to the hatred of sin, and provoke our minds to the earnest love of almighty God. For why ? Is not sin, think you, a griev- ous thing in his sight, seeing, for the transgressing of God's precept in eatuig of one apple, he condemned all the world to perpetual death, and would not be pacified, but only with the blood of his own son ? True, yea, most true is that say- ing of David, Thou, O Lord,hatest all them that j/wAfb.b.[4,] iniquily, neither shall the wicked and evil man dwell with thee. By the mouth of his holyi prophet Esay, he crieth"^ mainly out against sinners', and saith. Woe be unto you that laa. s, [is.] draw iniquity with cords of vanity, and sin as it were with. cart-ropes. Did not he' give a plain token how greatly he hated and abhorred sin, when he drowned all the world, save only eight Gen. 7, [mo persons ; when he destroyed Sodom and Gomorrah with fire Gen. is. [Mj and brimstone ; when in three days space he killed with pes- tilence threescore and ten thoiisand for David's offence;2Sam.i4.[i3,] when he drowned Pharao and all his host in the Red sea ; Eiod, m. [M.] when he turned Nabuchodonosor the kmg into the form of oanieu. [33.] a brute beast, creeping upon all four; when he suffered Achitophel and Judas to hang themselves upon the remorse2s^m,i7,[23,] of sin, which was so terrible to their eyes ? A thousand such [Biau; 27. i.i examples are to be found in scripture, if a man would stand to seek them out. But what need we ? This one example, which we have now ui hand, is of more force, and ought more to move us, than all the rest. Christ being the son of God, andperfeci God himself, who never commit led sin, was compelled /o come down from heaven, and fogive^ his body to be bruised and broken on the cross for our sins. Was not this a manifest token of God's great wrath and dis- 4 holvl omttled A. ' Did not he] Did not God A. >y Google 380 The Second Sermon of the Passion. pleasure towards sin, that he could be pacified by no other means, but only by the sweet and precious blood of liis dear son ? 0 sin, sin, that ever thou shouldest drive Christ to such extremity ! Woe worth the time that ever thou earnest into the world. But what booteth it now to bewail ? Sin is Y, M. [ic] come, and so come that it cannot be avoided. There is no man living, no not thejitstest man on the earth, but hefall- eth seven times a day, as Solomon saith. And our saviour Christ, although he hath delivered us from sin, yet not so that we shall be free from committing sin ; but so that it u. 6. [9,23] shall not be imputed to our condemnation. He hath taken upon him the just reward of sin, takich was death, and by )b. 2. 14.] death hath overthrown death, that toe believing in hint might live for ever, and not die. Ought not this to engen- der extreme hatred of sin in us, to consider that it did vio- lently, as it were, pluck God out of heaven, to make him feel the horrors and pains of death ? 0 that we would some- times consider this in the midst of our pomps and pleasures : it would bridle the ouli-ageousness of the flesh, it would abate and assuage our carnal affections', it would restrain our fleshly appetites, that we should not run at random, as we commonly do. To commit sin wilfully and desperately, without fear of God, is nothing else but to crucify Christ anew, as we are expressly taught in the epistle to the He- 1. B. [6.] brews. Which thing if it were deeply printed in all men's hearts, then should not sin reign every where so much as it doth, to the great grief and torment of Christ now sitting in heaven. Let us therefore remember, and always bear in mind Christ crucified, that thereby we may be inwardly moved both to abhor sin throughly, and also with an earnest and zealous heart to love God. For this is another fruit, which the memorial of Christ's death ought to work in us, an earn- n3. [16-] est and unfeigned love towards God. So God loved the world, saith St. John, that he gave his only begotten son, that whosoever believefh' in him should not perish, but have life everlasting. If God declared so great love towards us his silly creatures, how can we of right but love him again ? Was not this a sure pledge of his love, to give us his own son from heaven? He might have given us an angel if he would, or some other creature, Eind yet should his love have been far above our deserts. Now he gave us not an angel, but his son. And what son ? His only son, his natural son, his well-beloved son, even that son whom he had made lord ' affections] afiecis A. r believeih] tielieved A. >y Google The Second Sermon of the Passion, 381 and ruler of' all things. Was not this a singular toien of great love? But to whom did he give him? He gave him to the whole world ; that is to say, to Adam, and all that should come after him. 0 Lord, what had Adam, or any other man, deserved at God's hands, that he should give us his own son ? We were" all miserable persons, sinful per- sons, damnable persons, justly driven out of paradise, jiistly excluded from heaven, justly condemned to hell-fire : and yet (see a wonderful token of God's love) he gave us his only begotten son, us, I say, that were his extreme and dcEidly enemies, that we, by vhtue of his blood shed upon the cross, might be clean purged from our sins, and made righteous again in his sight. Who can choose but marvel, to hear that God should shew such unspeakable love towards us, that were his deadly enemies ? Indeed, 0 mortal man, thou oughtest of right to marvel at it, and to acknowledge therein God's great goodness, and mercy towards mankind, which is so wonderful, that no flesh, be it never so worldly wise, may well conceive it, or express it. For, as St. Paul testifieth, God greatly commendeth and sefteth out AisEom. 6, [8.] love toivardsus,in that he sent his son C/irist to die for iis, when we were yet sinners, and open enemies of his name. If we had in any marmer of wise deserved it at his hands, then had it been no marvel at all : but there was no desert on our part, wherefore he should do it. Therefore, thou sinful creature, when thou hearest that God gave, his son to die for the sins of the world, think not he did it for any de- sert or goodness that was in thee, for thou wast then the bondslave of the devil : but fall down upon thy knees, and cry with the prophet David, 0 Lord, what is man, that thou art so mindful of him ; or the son of man, that /Ao« Ps. s. w.] so regardest him ? And seeing he hath so greatly loved thee, endeavour thyself to love him again, with all thy heart, with all thy soul, and with all thy strength, that therein thou mayest appear not to be unworthy of his love. I report me to thine own conscience, whether thou woutdest not thiidc thy love ill-bestowed upon him, that could not find in his heart to love thee again ? If this be true, (as it is most true,) ihen thmk how greatly it behoveth thee in duty" to love God, which hath so greatly loved thee, that he hath not spared his own only son Irom so cruel and shameful a death for thy sake. And hitherto concerning the cause of Christ's death and passion, which as it was on our part most horrible and grievous sin, so on the other side it was the free gift of >y Google 383 The Second Sermon of the Passion. God, proceeding of his mere and tender love towards man- kind, wittiout any merit or desert of our part. The Lord for his mercies sake grant that we never forget this great benefit of our salvation in Christ Jesu, but that we always shew ourselves thankful for it, abhorring all kind of wickedness and sin, and applying our minds wholly to the service of God, and the diligent keeping of his commandments. Now it remaineth that I shew" unto you, how to apply Christ's death and passion to our comfort, as a medicine to our wounds, so that it may work the same efiect in us where- fore it was given, namely, the health and salvation of our souls. For as it profiteth a man nothing to have salve, un- less it be well applied to the part infected'' ; so the death of Christ shall stand us in no force, unless we apply it to our- selves in such sort as God hath appointed. Almighty God. commonly worketh by means, and in this thing he hath also ordained a certain mean, whereby we may take fruit and profit to our souls' health. What mean is this ? Forsooth it is faith. Not an uncon- stant or wavering faith, but a sure, steadfast, grounded, and John 3. [iG.] unfeigned faith. God sent his son into the world, saith St. John. To what end ? That whosoever believeth" in him should not perish, but have life everlasting. Mark these words, that whosoever believeth in him. Here is the mean whereby we must apply the fruits of Christ's death unto out deadly wound. Here is the mean, whereby we must obtain Eom. 10. DO.] eternal life ; namely, faith. For, as St. Paul teacheth in his epistle to the Romans, with the heart man believeth unto righteousness, and with the m.outh confession is made unto salvation. Paul being demanded of the keeper of the pri- Amis. cao, son, what he should do to be saved? made this answer: ^'■J Believe in the Lord Jesus, so shalt thou and thine house both be' saved. After the evangelist had described and set forth rmto us at large the hfe and death of the Iiih[.^aai.3.] his disciples by the space of forty days continually together, to the intent he would in his person, being now glorified, teach and instruct them, which should be the teachers of other, fully and in most absolute and perfect wise the truth of this most Christian article, which is the ground and foundation of our whole religion, before he would ascend up to his father mto the heavens, there to receive the glory of his most triumphant conquest and victory. Assuredly, ■ so highly comfortable is this article to our consciences, that it is even the very, lock and key of all our Christian religion and faith. Jf it were not true, saith the holy apostle Paul,' ""■ i^- Ci*- > Jesus] Jesu A. ^ establishment] stablishment A. , Google 386 The Sermon of the Sesurrection, that Christ rose again, thert our preaching were in vain, your faith which you have received were but void, ye were yet in the clanger of your sins. If Christ be not risen again, saith the apostle, then are they in very evil case, and utterly perished^ that be entered their sleep in Christ; then are we the most miserable of all men, which have our hope fixed in Christ, if he be yet under the power of death, and as yet not restored to his bliss again. But now he is" risen again from death, saith the apostle Paul, to be the frst- fruits of them that be asleep, to the intent to raise them to everlasting life again: yea, if it were not true that Christ is risen again, then were it neither true that he is ascended tip to heaven, nor that he sent down from heaven nnto lis the Holy Ghost, nor that he sitteth on the right hand of his heavenly father, having the rule of heaven and earth, reign- Ps. 72. ra.] ing, as the prophet saith, from sea to sea; nor that he should after this world be the judge as well of the living as of the dead, to give reward to the good, and judgment to the evil. That these links theretbre of our faith should all hang together in steadfast establishment and confirmation, it pleased our Saviour not straightway to withdraw himself from the bodily presence and sight of his disciples ; but he chose out forty days, wherein he would declare unto them by manifold and most strong arguments and tokens, that he had conquered death, and that he was also truly risen again Luke M. [ST J to life. He began, saith Luke, a ^ Moses and all the pro- phets, and expounded unto them the prophecies that were written in the scriptures of Mm, to the intent to confirm the truth of his resurrection, long before spoken of: which he verified indeed, as it is declared veiy apparently and manifestly, by his oft appearance to sundry persons at Mall, 28, [6, 6.] sundry times. First, he sent his angels to the sepulchre, who^ did shew unto certain women the empty grave, saving that the burial linen remained therein. And by these signs were these women fully instructed that he was risen again, johnao, tiG, and so did they testify it openly. After this Jesus himself n,"fce M^JV ^PP^^'^*^'^ ^° Mary Magi^en, and after that to certain Luke 24, [1 J. other*' women, and straight afterward he appeared to Peter, rj I 20 ''^'^" '"^ ^^^ ^^° disciples which were gomg to Emmaus. He appeared to the disciples also, as they were gathered to- gether, for fear of the Jews, the door shiit. At another John 21, [1,1.] time he was seen at the sea of Tiberias of Peter and Tho- mas, and of other disciples, when they were fishing. He tMMt.3s.i6.] was seen of more than five hundred brethren in the mount "he isl is he A. • cerlain olher] other cerlain A. >y Google The Sermon of the Sesurreclion. 387 of Galilee, where Jesus appointed them to be hy his angel, i cor,!; when he said, Behold, he shall go before you into Galilee; CMarn i there shall ye see him, as he hath said unto you. After this he appeared unto James, and last of all he was visibly seen of all the apostles, at such time as he was taken up into heaven. Thus at sundry times he shewed himself after he [Acta \. was risen again, lo confirm,and stablish this article. And in these revelations sometimes he shewed them his hands, his feet, and his side, and bade them touch him, that they should not take him for a ghost or a spirit. .Sometime he also did eat with them, but ever he was talking with them of the everlasting kingdom of God, to assure the truth of his resurrectioiL For then he opened their understanding, that luSam they might perceive the scriptures, and said unto them, ■' TTius it is written, and thus it behoved Christ to suffer, and to rise from death the third daj/, and that there should be preached openly in his name pardon^ and remission of sins to all the nations of the world. Ye see, good Christian people, how necessary this article of our faith is, seeing it was proved of Christ himseif by such evident reasons and tokens, by so long time and space. Now therefore, as our saviour was diligent for oiu- comfort and instruction to declare it ; so let us be as ready in our behef to receive it to our comifort and instruction. As he ^ieA not for himself, no more did he rise agam for himself. He was dead, saith St. 'Pa}i\,for our iCc^r. i; sins, and rose again for our j'ustif cation, 0 most com- '*""'• *■ fortable word, evermore to be borne in remembrance ! He died, saith he, to put away sin; he rose again to endow ns with righteousness. His death took away sin and male- diction, his death was the ransom of them both ; his death destroyed death, and overcame the devil, which had the power of death in his subjection; his death destroyed hell, with all the damnation thereof. Thus is death swallowed up by Christ's victory, thus is hell spoiled for ever. If any man doubt of this victory, let Christ's glorious resurrection declare him the thing. If death could not keep Christ under his dominion and power, but that he rose again, it is manifest that his power was overcome. If death be con- quered, then must it follow that sin, wherefore death was appointed as the wages, must be also destroyed. If death and sin be vanished away, then is the devil's tyranny van- quished^, which had the power of death, and was the author and brewer of sin, and the ruler of hell. If Christ had the victory of them all by the power of his death, and openly ■pardon] penance A. e vanijuished] vanished B. , Google 388 Ths Sermon of the Resurrection. proved it by his most victorious and valiant resurrection, (as it was not possible for his great might to be subdued of them,) and it is true'', that Christ died for our sins, axid rose again for our justification ; why may not we, that be his members by true faith, rejoice, and boldly say with the sea 13, H. prophct Osse and the apostle Paul, Where is thy dart, O jr. IS. 67.] fieafh? fVhere is tiiy victory, Ohell? Thanks be unto God, say they, which hath given us the victory by our Lord Christ Jesus. ' This mighty conquest of bis resmrection was not only signified before' by divers figures of the Old Testament, as igesi4.8.] by Samson when he slew the lion, out of whose mouth came'' sweetaess and honey; and as David bare his figure when he delivered the lamb out of the lion's mouth, and im, 1?. [35, when he overcame and slew the great giant Goliath ; and ^ I [[, -J as when Jonas was swallowed up in' the whale's mouth, las 2. 10.] and cast up again on land aUve™ : but was also most clearly prophesied by the prophets of the Old Testament, and in tlie a. [15.: New also confirmed by the apostles. He hath spoiled, saith St. Paul, rule and power, and all the dominion of our spi- ritual enemies. He hath made a shew of them openly, and hath triumphed over them in his own person. This is the mighty power of the Lord, whom we believe on. By his death hath he wrought for us this victory, and by his resurrection hath he purchased everlasting hfe and righteous- ness for us. It had not been enough to he delivered by his death from sin, except by his resurrection we had been en- dowed with righteousness. And it should not avail us to be delivered from death, except he had risen again, to open for us the gates of heaven, to enter into life everlasting. And ■M. [3-5.] therefore St. Peter thanketh God the father of our Lord Jesus" Christ for his abundant mercy, because he hath be- gotten us, saith he, unto a lively hope by the resurrection of Jesus Christ from death, to enjoy an inheritance im- mortal, that never shall" perish, which is laid up in heaven forihem that be kept by the power of God through faith. Thus hath his resurrection wrought for us life and right- eousness. He passed through death and hell, to the intent to put us in good hope, that by his strength we shall do the same. He paid the ransom of sin, that it should not be laid to our charge. He destroyed the devil and all his tyranny, and openly triumphed over him, and took away from him ■ and it is true] and then this true 'in] or A. "■ alive] to live A. before] afore A. ■ Jesus] Jesii A. 'came] came out A. » never shall] shall , Google The Sermon of the Resurrection. 389 all his captives, and hatli raised and set them with himself Ephes. 5. cs.] amongp the heavenly citizens above. He died to destroy the rule of the devil in us, and he rose again to send down his holy spirit to rule in our, hearts, to endow us with per- fect righteousness. Thus it is5 true that David sang', Fe-Psaim b5. [ii.j ritas de terra orta est, etjitstitia de ccelo' prospexit. The camTvam'"itoii truth of God's promise is in earth to man declared, or from captivitatem. the earth is the everlasting verity, God's son, risen to life, and the true righteousness of the Holy Ghost lookmg out of heaven, and in' most liberal largess dealt upon all the world. Thus is glory and praise rebounded" upwards- to God above, for his mercy and truth. And thus is peace Luke 2, [u.;] come down from heaven to men of good and faithful hearts. Thus is merct/ and trvth,as David writeth, together met, Ttnitaw.iio.j thus is peace and righteousness embracing and kissing each ^^^^''"^"''''^ ^ other. If thou doubtest of so great wealth and felicity that runisibi/ "^' is wrought for thee, 0 man, call to thy mind that therefore hast thou received into thine own possession the everlasting verity, our saviour Jesus Christ, to confirm to thy con- science the truth of all this matter. Thou hast received him, if in true faith and repentance of heart thou hast received him; if in purpose of amendment thou hast re- ceived him for an everlasting gage, or pledge of thy salva- tion. Thou hast received his body which was once broken, and his blood which was shed for the remission of thy sin. Thou hast received his body, to have within thee the Fa- ther, the Son, and the Holy Ghost, for to dwell with thee, to endow thee with grace, to strer^hen? thee against thine enemies, and to comfort thee with their presence. Thou hast received his body to endow thee with everlasting right- eousness, to assure thee of everlasting bliss, and life of thy soul*. Par with Christ by true faith art thou quickened again, saith St, Paul,^o?n death of sin to life of grace, and^pbfii- :a. 1, in hope translated front corporal and everlasting death, ^'^ to the everlasting life of glory in heaven, tvhere noiu thy conversation should be, and thy heart and desire set. Doubt tPwi. 3. ^n ] not of the truth of this matter, how great and high soever these things be. It becometh God to do no small' deeds, how impossible soever they seem to thee. Pray to God that thou mayest have faith to perceive this great mystery of Christ's resurrection ; that by faith thou mayest certainly P among] amonges A. " rebounded] redounderi A. 1 it is] is it A. ■ upwards] upward A. ■ sang] song A, sung B. J strengthen] strength A.B. • de c/elo] de cy Google The Sermon of the Resurrection. 391 lose the inheritance that we be now set in, for the vile and transitory pleasure of sin ! And what an unlcindness should it be, where our saviour Christ of his mercy is come to us, to dwell with us"" as our guest, to drive him from us, and to banish him violently out of our souls, and instead of him, in whom is all grace and virtue, to receive the un- gracious spirit of the devil, the founder of all naughtiness and mischief! How can we find in our hearts to shew such extreme unkindness to Christ, which hath now so gently called us to mercy, and offered himself unto us, and he now entered within us ? Yea, how dare we be so bold to renounce the presence of the Father, the Son, and the Holy Ghost; (for where one is, there is God all whole in ma- jesty, together with all his power, wisdom, and goodness ;) and fear not, I say, the danger and peril of so traitorous a defiance and departure ? Good Christian brethren and sis- ters, advise yourselves, consider the dignity that ye be now set in, let nos folly lose'' the thing that grace hath so pre- ciously oifered and purchased, let not wilfulness and blind- ness put out so great light that is now shewed unto you. Only take good hearts unto you, and put upon you all the Ephes, a. [ii.j armour of God, that ye may stand against your enemies, which would again subdue you, and bring you into their thraldom. Remember ye be bought from your vain can- 1 Pet. i. [is- versation, and that your freedom is purchased neither with ^-^ gold nor silver, but with the price of the precious blood of that innocent' lamb Jesus Christ, which was ordained to the same purpose before the world was made. But he was so declared in the latter time of grace for your sakes, which by him have your faith in God, who hath raised him from death, and hath given him glory, that you should have your faith and hope towards God. Therefore as you have hitherto followed the vain lusts of your minds, and so displeased God to the danger of your'' souls ; so now, like obedient children thus purified by faith, give yourselves to walk that way which God movethyouto,that ye may receive the end' Pet.ii:9] of your faith, the salvation of your souls. And as ye have [Eom. 6. 19.] given your bodies to unrighteousness, to sin after sin; so now give yourselves' to righteousness, to be sanctified there- in. If ye delight in this article of our" faith, that Christ is risen again from the death" to life, then follow you the example of his resurrection, as St. Paul exhorteth us, say- ' with us] within us A. * your] our B. « lei no] let not A, ' yourselves] your self A, * lose] loose B. " our] your A. ' innocenll most innocent A. " the death] death A. >y Google 399 The Sermon of the Resurrection. 0. 6. [4] ing, As we he buried loith Christ by our baptism into death, so let us daily die to sin, mortifying and killing the evil desires and motions ihereqf. And as Christ was raised up from death by /he glory of the Father, so let us rise to a new a. s. [iG.] life, and walk continually therein, that we may likewise as natural children live a conversation to move men to glorify OSS. 3, [1, our father lohich is in heaven. ^ we then be risen with Christ by our faith to the hope of everlasting life, let us rise also with Christ, after his example, to a new life, and leave our old : we shall then be truly risen, if we seek for things that be heavenly, if we have our affection on" things that be above, and not on things that be on the earth. If yeP desire to know what these eartlily things be which ye should put off, and what be the heavenly things above, that ye should seek and ensue, St. Paul in the epistle to the "MXEJ- Colossians dcclareth, when he exhorteth us thus : Mortify your earthly members, and old affection"* of sin, as forni- cation, uncleanness, unnatural lust,evil concupiscence, and covetovsness, which is worshipping qf idols; for the which' things, the wrath of God is wont to fall on the children of unbelt^; in which things once ye walked, when ye lived in them. Sul noiu put ye also away from you, wrath, fierccness,maliciousness,cursed speaking, filthy speaking, out of your mouths. Lie not one to another, that the old man with his works be put off, and the new be put on'. These be the earthly things which St. Paul moved' you to cast from you, and to pluck your hearts from them; for in following these, ye declare yourselves earthly and worldly, .These be the fruits of the earthly Adam. These should you" daily kill by good diligence in withstanding the de- i[. 3. 2, 12, sires of them, that ye might rise to righteousness. Let 1 your affection from henceforth be set on heavenly things, sue and search for mercy, kindness, meekness, patience,for- bearing one another, and forgiving one another. If any man have a quarrel^ to another, as Christ forgave you, even so do ye. If these and such other heavenly virtues ye ensue in the residue of youi life, ye shall shew plainly that ye be risen with Christ, and that ye be the heavenly chii- iau.j.45.] dren of your father in heaven; from whom, as from the rnesi.ti?.] giveT, cofflRth those graces and gifts. Ye shall prove by .iipp.3.[M,]this manner, that your conversation is in heaven, where your hope is ; and not on earth, following the beastly appe- " on] upon A. ' be put on] put on A. p If ye] If we A. ' moved] movelli A. " affection] affections A. " you] ye A. ' for the which] for which A. * a ijuarrel] any quarrel A. >y Google The Sermon of the Hesurreclion. 393 tites of the flesh. Ye must consider that ye be therefore cleansed and renewed, that ye should from henceforth serve Luke i. [?i, God in iioliness and righteousness all the days of your lives, "-^ that ye may reign with him' in everlasting life. If ye refuse so great grace, whereto ye be called, what other thing do ye, than heap to you* damnation more and more, and so provoke God to cast his displeasure upon you, and to re- venge this mockage of his holy sacraments in so great abus- ing of them? Apply yourselves, good friendsj to live in Christ, that Christ may still Kve in you, whose favour and assistance if ye have, then have ye everlasting life already within you, then can nothing hurt you. Whatsoever isjohos. [ai.] hitherto done and committed, Christ, ye see, hath offered you pardon, and clearly received you to his favour again, in full surety whereof ye have him now inhabiting and dwell- ing within you. Only shew yourselves thankful in your coIom. a. [5.] lives, determine with yourselves to refuse and avoid all such things in your conversations as should offend his eyes of mercy. Endeavour yourselves that way to rise up again, which way ye fell into the well or pit of sin. If by your tongue you have oifended, now thereby rise again, and glo- rify God therewith; accustom it to laud and praise the name of God, as ye have therewith dishonoured it. And as ye' have hurt the name of your neighbour, or otherwise hindered him, so now intend to restore it to hira again. For without restitution God accepteth not your confession, RestitiiUon. nor yet your repentance. It is not enough to forsake evil, except you'' set your courage to do good. By what occa- sion soever you have offended, turn now the occasion to the honouring of God, and profit of your neighbour. Truth itFa.36. ti.] is that sin is strong, and affections unruly. Hard it is to subdue and resist our nature, so corrupt and leavened with the sour bitterness of the poison, which we received by the inheritance of our old father Adam. But yet take good courage, saith .our saviour Christ, for I have overcome /Ae^«iin i6. [33.] world, and all other enemies for you. Sin shall not have power over you, for ye be now under grace, saith St. Paul. Roui. e. [s.] Though your power be weak, yet Christ is risen again to stengthen" you in your battle, his holy spirit shall help Rom. s. [zs.j your infirmities. In trust of his mercy, take you in hand to purge this old leaven of sin, that corrupteth and soureth i Cor. e. [7.] the sweetness of our* life before God ; that ye may be as new and fresh dough, void of all sour leaven of wickedness; J him] them B. '' you] ye A. • to you] to your A. " sirengiheii] strength A. ■ ye[ you A. ' ourj your A. , Google 394 The Sermon of the Resurrection. so shall ye shew yourselves to be sweet bread to God, that he may have his delight in you. I say, kill and offer you up the worldly and earthly affections of your bodies. For Christ our Easter lamb is offered up for us, to slay the power of sin, to deliver us from the danger thereof, and to gives us example to die to sin in our lives^ As the Jews did eat their Easter lamb, and keepf their feast m remem- brance of their deUverance out of E§ypt; even so let us keep our Easter feast in the thankful remembrance of Christ's benefits, which he hath plentifully wrought for us by his resurrection and passing to his father, whereby we areB delivered from the captivity and thraldom of all our enemies. Let us in Hke manner pass over the affections of our old conversation, that we may be delivered from the bondage thereof, and rise with Christ. The Jews kept their feast in abstaining from leavened bread by the space a li. :i3.] of seven days. Let us Christian folk keep our holy-day in sphitual manner ; that is, in abstaining, not from material leavened bread, but from the old leaven of sin, the leaven of maliciousness and wickedness. Let us cast from us the leaven of corrupt doctrine, that will infect our souls. Let us keep our feast the whole term of our life, with eating the bread of pureness, of godly life, and truth of Christ's doc- trine. Thus shall we declare that Christ's gifts and graces have their effect in us, and that we have tlie right belief and knowledge of his holy resurrection : where truly, if we apply our faith to the virtue thereof in our life, and con- form US'" to the example and signification meant thereby, we shall be sure to rise hereafter to everlasting glory, by the goodness and mercy of our Lord Jesus Christ : to whom with the Fattier and the Holy Ghost be all glory, thanks- giving, and praise, in injinita seculorum secula. Amen, • lives] life A. b to the virtue thereof in our life, ' keep] kept A. and conform us] to the virtue there- t we are] we be A. of, and in. our life conform us A. , Google HOMILY Worthy receiving and reverent esteeming of l) Sacrament of the Body and Blood of Christ. 1 HE great love of our saviour Christ towards mankind, good Christian people, doth not only appear in that dear- bought benefit of our redemption and salvation by his death and passion, but also in that he so kindly provided, that the same most merciful work might be had in con- tinual remembrance, to take some place in us, and not be frustrate of his end and purpose. For as tender parents are not content to procure for their children costly pos- sessions and livelihood, but taJre order that the same may be conserved and come to their use ; so our Lord and saviour thought it not sufficient to purchase for us his father's favour again, (which is that deep fountain of all goodness and eternal life,) but abo invented the ways most wisely, whereby they might redound to our commodity and profit. Amongst the which means is the public cele- bration of the memory of his precious death at the Lord's table. Which although it seem of small virtue to some, yet being rightly done by the faithful, it doth not only help their weakness, (who be by their poisoned nature readier to remember injuries than benefits,) but strengthen- eth and comforteth their inward man with peace and glad- ness, and maketh them thankful to their redeemer, with diligent care and godly" conversation. And as of old time God decreed his wondrous benefits of the deliverance ofenod, 12. [[4.3 his people, to be kept in memory by the eating of the pass- over, with his rites and ceremonies ; so our loving saviour hath ordained and established the remembrance of his great mercy expressed in his passion, in the institution of his Man. so. [as- ' ?■ supper, where every one of us must be guests and**'^ • and godlj] of godly A. , Google 39G The First Part of the Sermon II. £31] not gazers, eaters and not lookers, feeding ourselves, and not hiring other to feed for us, that we may live by our own meat, and not perish'' for hunger whiles other devour I. [ir.] ah. To this his commandment forceth us, saying. Do ye this', drink ye all of this. To this his promise enticeth'', II- [M, This is my body, which is given /or you; (his is my blood, '"■ ^^- which is shed for you. So then of necessity" we must be ourselves partakers of this table, and not beholders of other:- so we must address ourselves to frequent the same in reve- rent and comelyf manner, lest as physic provided for the body, being misused, more hurteth than profiteth ; so this comfortable medicine of the soul undecentjy received tends II. [29.] to our greater harm and sorrow. And St. Paul satth, He that eateth and drinketh tinioorthily,ealeth and drinketh his own damnation. Wherefore, that it be not said to us, s- [12-] as it was to the guest of that great supper. Friend, how earnest thou in, not having the inarriage- garment ? and n- [SS-] that we may fruitfully use St. Paul's counsel. Let a man prove himself, and so eat of that bread, and drink of that cup; we must certainly know, that three things be requi- site ill him which would seemly, as becometh such high mysteries, resort to the Lord's table. That is, first, a right and worthy*' estimation and understanding of this mystery. Secondly, to come in a sure faith. And thirdly, to have newness or purenesa of life to succeed the receiving of the same\ But, before all other things, this we must be sure of especially'', that this supper be in such wise done and ministered, as our Lord and saviour did, and commanded to be done, as his holy apostles used it, and the good fa- thers in the primitive church frequented it. For (as that worthy man St. Ambrose saiih) he is unworthy of the Lord, that otherwise doth celebrate that mystery, than it was de- livered by him. Neither can he be devout, that oiherwise doth presume than it was given by the author. We must then take heed, lest, of the memory, it be made a sacrifice; lest, of a communion, it be made a private eating ; lest, of two parts, we have but one; lest, applying it for the dead, we lose the fruit that be alive. Let us ralher in these mat- ters follow the advice of Cyprian in the like cases, that is, cleave fast to the first beginning, hold fast the Lord's tra- '' perish] to perish B. < lend] lendeth B. ■^ this] thus A. ^ and worthy] and a worth ^ enticelhj enticeth be A. ' of the same] the same A. * of necessity] as of necessity A. ' especially] specially A. ' comely] due A. , Google concerning the Sacrament. 397 dition, do that in the Lord's commemoration which he him- self did, he himself commanded, and his apostles confirmed. This caution or foresight if we nse, then may we see to' those things that be requisite in the worthy receiver, whereof this was the firet, that we have a right understanding of the thing itself. As concerning which thing, this we may assur- edly persuade ourselves, that the ignorant man can neither worthily esteem nor effectually use those marvellous graces and benefits offered and exhibited in that supper ; but either will lightly regard them, to no small offence, or utterly condemn them, to his utter destruction. So that by his negligence he deserveth the plagues of God to fall upon him, and by contempt he deserveth everlasting perdition. To avoid then these harms, use the advice of the wise man, who willeth thee, when thou sittest at an earthly Prt™, as. [i,] king's table, to take diligent heed what things are set before thee. So now much more at the king of kings' table, thou must carefully search and know what dainties are pro- vided for thy soul, whither thou are come, not to feed thy senses and belly to corruption, but thy inward man to im- mortality and life ; nor" to consider the earthly creatures which thou seest, but the heavenly graces which thy faith beholdeth. For this table is not, saith Chrysostom, for chat- tering jays, but for eagles, who flee thither where the dead body lieth. And if this axJvertisement of man cannot per- suade us to resort to the Lord's table with understanding, see the counsel of God in the like matter, who charged his people to teach their posterity, not only the rites and ceremonies of the passover", but the cause and end thereof; whence we may learn, that both more perfect knowledge is required at this time at our hands, and that the ignorant cannot with fruit and profit exercise himself in the Lord's sacraments. But to come nigher to the matter : St. Paul blaming the Corinthians for the profaning of the Lord's supper, con- icnr. 11.120,] cludeth that ignorance both of the thing itself, and the sig- nification thereof, was the cause of their abuse : For they ti cor, 11 . 39.] came thither unreverently, not discerning the Lord's body. Ought not we then by the monition of the wise man, by the wisdom of God, by the fearful example of the Corinth- ians, to take advised heed, that we thrust not ourselves to this table with rude and unreverent ignorance, the smart whereof Christ's church hath rued and lamented these many days and years ? For what hath been the cause of the ruin 1 see to] see B. " the passover] his passover A. , Google 398 The First Part of the Sermon of God's religion, but the ignorance hereof? What hath been the cause of this gross idolatry, but the ignorance hereof? What hath been the cause of this mummish mass- ing, but the ignorance hereof? Yea, what hath been, and what is at this day the cause of this want of love and cha- rity, but the ignorance hereof? Let us therefore so travail to imderstand the Lord's supper, that we be no cause of the decay of God's worship, of no idolatry, of no dumb massing, of no hate and malice ; so may we the boldlier have access thither to our comfort. Neither need wc to think that such exact knowledge is required of every man, that he be able to discuss all high points in the doctrine Man, as. [2G,] thereof; but thus much" weP must be sure to hold, that in the supper of the Lord there is no vain ceremony, no bare sign, no untrue figure of a thing absent : But, as the scrip- \ Ciir, 10, [IS. ture saith. Me table of the Lord, the bread and cup of the "^ Lord, the memory of Christ, the annunciation of his death, yea, the communion of the body and blood of the Lord, in a marvellous incorporation, which by the opera- tion of the Holy Ghost {the very bond of our conjunction with Chris!) is through faith wrought in the souls of the faithful, xoherehy not only their souls live to eternal life, but they surely trust to win their'^ bodies a resurrection to immortality. The true understanding of this fruition and iren iib,4, cap, union, which is betwixf the body and the head, betwixt the ^^'soat-EpLst. true believers and Christ, the ancient catholic fathers both nyei'us.'otigen. perceiviug themsclves, and commending to their people, were opiat, Cjp. &6 jioi; afraid to call this siipper, some of them, the salve of Aih"*d ™Ec!' immortality and sovereign preservative against death ; other, lu spir, sanot, a deifical communion ; other, the sweet dainties of our saviour, the pledge of eternal health, the defence of faith, thehope of the resurrection; other, the food of immortality, the healthful grace, and the conservatory to everlasting life. All which sayings both of the holy scriptiue and godly men, truly attributed to this celestial banquet and feast, if we would often call to mind, 0 how would they inflame our hearts to desire the participation of these mysteries, and oftentimes to covet after this bread, continually to thirst for this food ! Not as specially regardmg the terrene and earthly creattu-es which remain; but always holding fast and cleaving by faith to the rock, whence we may suck the sweetness of everlasting salvation. And to be brief, thus much more the faithful see, hear, and know the favourable mercies of God sealed, the satisfaction by Christ towards ■> ihus much] this much A. « their] to their A. >y Google concerning the Sacrament. 399 lis confirmed, and the remission of sin established". Here they may feel wrought the tranquillity of conscience, the increase of faith, the strengthening of hope, the large spreading abroad of brotherly kindness, with many other sundry graces of God. The taste whereof they cannot at- tain tmto, who be drowned in the deep dirty lake of blind- ness and ignorance. From the which, 0 beloved, wash yourselves with the hving waters of God's word, whence you may perceive and know, both the spiritual food of this costly supper, and the happy trustings and effects that the same doth bring with it. Now it foUoweth to have with this knowledge a sure and constant faith, not only that the death of Christ is available for the redemption of all the world, for the remission of sins, and reconciliation wUh God the Father; but also that he hath made upon his cross a full and suiEcicnt sacrifice for thee, a perfect cleansing of thy sins, so that tliou ac- knowledgest no other saviour, redeemer, mediator, advocate, intercessor, but Christ only ; and that thou mayest say with the apostle, that Ae /owerf thee, and gave himself for thee.iGi\.%w.i For this is to stick fast to Christ's promise made In his insti- tution, to make Christ thine own, and to apply' his merits unto thyself. Herein thou needest no other man's help, no other sacrifice or oblation, no sacrificing priest, no mass, no means established by man's invention. Thatfaith is a neces- sary instrument in alt these holy ceremonies, we may thus assure ourselves,.^ Mai, as St. Paul saith, without Jaith iVneb, n.ce.j is unpossible to please God. When a great number ot the Israelites were overthrown in the wilderness, Moses, Aaron, and Phinees did eat manna, and pleased God, for that they understood, saith St. Augustin, the visible meat spiritually, in Johan. Spiritually they hungered it, spiritually they tasted it, that ^™- ^■ they might be spiritually satisfied. And truly as the bodily meat cannot feed the outward man, unless it be let into a stomach to be digested, which is healthsome and sound ; no more can the inward" man be fed, except his meat be received into his soul and heart, sound and whole in faith. Therefore, saith Cyprian, when we do these things, vveiiBCffiM need not to whet our teeth; but with sincere faith we '*"'"'■''■ ■ break and divide that whole' Isread. It is well known that the meat we seek for in this supper is spiritual food, the nourishment of our soul, a heavenly refection, and not earthly ; an invisible meat, and not bodily ; a ghostly sub- stance, and not carnal ; so that to think that without faith >y Google 400 The First Part of the Sermon we may enjoy the eating and drinking thereof, or that that is the fruition of it, is but to dream a gross carnal feeding, basely objecting and binding ourselves to the elements and creatures. Whereas, by the advice of the council of Ni- cene, we ought to lift up our minds by faith, and, leaving these inferior and earthly things, there seek it, where the sun of righteousness ever shineth. Take then this lesson, . 0 thou that art desirous of this table, of Emissenus, a godly father, that when thou goest up to the reverend com- munion, to be satisfied with spiritual meats, thou look up with faith upon the holy body and blood of thy God, thou marvel with reverence, thou touch it with the mindi', thou receive it with the hand of thy heart, and thou take it fully with thy inward man. Thus we see, beloved, that resorting to this table, we must pluck up all the roots of infidelity, all distrust in God's promises, that wc make^ ourselves Uving members of Christ's body. For the unbehevers and faithless cannot feed upon that precious body. Whereas the faithful have theu- life, their abiding in him, their union, and as it were their incorporation with him. Wherefore let us prove and try ourselves unfeignedly, without flattering ourselves, whe- ther we be plants of the fruitful^ olive, living branches of the true vine, members indeed of Christ's mystical body, whether God hath purified our hearts by faith, to the sin- cere acknowledging of his gospel, and embracing of his mercies in Christ Jesus% so that' at this his table we re- ceive not only the outward sacrament, but the spiritual thing also; not the figure, but the truth; not the shadow only, but the body ; not to death, but to life ; not to de- structiouj but to salvation; which God grant us to do through the merits of om Lord and saviour : to whom be all honour and glory for ever. Amen. The Second Part of the Homily of the worthy receiving and reverent esteeming of the Sacrament of the Body and Blood of Christ. I N the homily of late rehearsed unto you, ye have heard, good people, why it pleased our saviour Christ to institute that lieavenJy memory of his death and passion, and that J Ihe mind] thy mind A. <• Jesiis] Jesu A. ' Ihat we make] we must make A. ' so Ihat] ihal so A. ' the fruilfulj thai fruitful A. >y Google concerning the Sacrament. 401 every one of us ought to celebrate the same at his table, in our own persons, and not by otber. You have heard also with what estimation and knowledge of so high mysteries we ought to resort thither. You have heard with what constant faith we shoiUd clothe and deck ourselves, that we might be fit and decent partakers of that celestial food. Now followeth the third thing necessary in him that would not eat of this bread nor drink of this cup unworthily, which is, newness of life, and godhuess of conversation. For newness of life, as fruits of faith are required in the par- takers" of this table. We may learn by eating^ of the ty- pical lamb, whereunto no man was admitted, but he that was a Jew, that was circumcised, that was before sanctified. Yea, St, Paul testifieth, that although the people were par- jC!of,io.[i- takers of the sacraments under Moses, yet for that some of ■' them were still worshippers of images, whoremongers, tempt- ers of Christ, murmurers, and coveting after evil things, God overthrew those in the wilderness, and that for our ex- ample ; that is, that we Christians should take heed we re- sort unto out sacraments with holiness of life, not trusting in the outward receiving of them, and infected with corrupt and uncharitable manners. For this sentence of God must always be justified : / loill have mercy, and not sacrifice. [Hns. 6. e. Wherefore, saith Basil, it behoveth him that cometh to the ^^^^^ '''^ body and blood of Christ, in commemoration of him that lib. i. c. 3. died and rose again, not only to be pure from ali filthiness of the fiesh and spirit, lest he eat and drink his own con- demnation', but also to shew out evidently a memory of him that died and rose again for us, in this point, that hes be mortified to sin and the world, to live now to God in Christ Jesu our Lord. So then we must shew outward testimony, in following the signification of Christ's death ; amongst the which this is not esteemed least, to render thanks to al- mighty God for all his benefits, briefly comprised in the death, passion, arid resurrection of his dearly beloved son. The which thing, because we ought chiefly at this table to solemnize, the godly fathers named it euchartsHa, that is, thanlisgiving : as if they should have said. Now above all other times ye ought to laud and praise God, Now may you'' behold the matter, the cause, the beginning, and the end of all thanksgiving. Now if you' slack, ye shew your- selves most unthankiul, and that no other benefit can ever ' parlakers] partaker A. e he) ye B. • by ealingl by the eaiing A. * you] ye A. 'his owtt condemnation] lo his you) ye A, condemnation A. , Google 402 The Second Part of the Sermon stir you to thank God, who so little regard here so many, so wonderful, and so profitable benefits. Seeing then that the 13. [13.] name and thing itself doth monish us of thanks, let us, as St. Paul saith, offer always to God the host or sacrifice of praise by Christ, that is, the fruit of the lips which confess "• r^] his name. For, as David singeth, he that offereth to God thanks arid praise, honoureih Mm. But how few be there of thankful persons, in comparison to the unthankful ! Lo, ten lepers in the Gospel were healed, and but one only re- p 1?. [I?.] turned to give thanks for his health. Yea, happy it were, if among forty communicants we could see two unfeignedly give*^ thanks. So unkind we be, so obhvious we be, so proud beggars we be, that partly we care not for our own commo- dity, pEirtly we know not our duty to God, and chiefly we will not confess all that we receive. Yea, and if we be forced by God's power to do it, yet we handle it so coldly, so drily, XhaX our lips praise hirn, hut our hearts dispraise him ; our tongues bless him, but our life curseth him ; our words worship him, but our works dishonour him. 0 let us therefore learn to give God here thanks aright, and so to agnize his exceeding graces poured upon us, that they being shut up in the treasure-house of our heart, may in due time and season in our life and conversation appear to the glori- fying of his holy name. Furthermore, for newness of Hfe, it is to be noted, that Of. 10, n.i St. Paul writeth, That we being many, are one bread and one body; for all be partakers of one bread: declaring thereby not only our communion with Christ, but that unity also, wherein they that eat at this table should be knit to- gether. For by dissension, vain-glory, ambition, strife, envying, contempt, hatred, or mahce, they should not be dissevered ; but so joined by the bond of love in one mys- tical body, as the corns of that bread in one loaf. In re- spect of which strait knot of charity, the true Christians ui the primitive church' called this sitpper, love. As if they should say, none ought to sit down there that were out of love and charity, who bare" grudge and vengeance in his heart, who also did not profess his kind affection by some charitable relief for some part of the congregation. And this was their practice. 0 heavenly banquet then so used ! 0 godly guests, who so esteemed this fet^t ! But 0 wretched creatures that we be at these days, who be without reconciliation of our brethren whom we have of- fended, without satisfying them whom we have caused to ' primitive church] tender t: , Google 4. [S.] -f.[4l.] concerning the Sacrament. 403 fall, without any kind of thought^ or compassion toward theni whom he might easily relieve, without any conscience of slander, disdain, misreport, division, rancour, or inward bitterness. Yea, being accumbered with the cloaked hatred of Cain, with the long covered" malice of Esau, with the Gsn. dissembled falsehood of Joab ; dare ye presume to come up ^ g";^ to these sacred and fearful mysteries? 0 man, whither rushest thou unadvisedly ? It is a table of peace, and thou art ready to fight. It is a table of singleness, and thou art imagining mischief It is a table of quietness, and thou art given to debate. It is a table of pity, and thou art unmer- ciful. Dost thou neither fear God, the maker of this feast ; nor reverence his Christ, the refection and meat; nor re- gardest his spouse, his well-belovedP guest; nor weighest thme own conscience, which is sometime thine inward ac- cuser? Wherefore, 0 man, tender thine own salvation, examine and try thy good-will and love towards the children of God, the members of Christ, the heirs of the heavenly heritage ; yea, towards the image of God, the excellent creature thine own soul. If thou have offended, now be re- conciled : if thou have^ caused any to stumble in the way of God, now set them up again, if thou have disquieted thy brother, now pacify hun. If thou have wronged him, now relieve him. If thou have defrauded him, now restore to him. If thou have nourished spite, now embrace friendship. If thou have fostered hatred and malice, now openly shew thy love and charily, yea be prest and ready to procure thy neighbour's health of soul, wealth, commodity, and plea- sures"', as thine own. Deserve not the heavy and dreadful burden of God's -displeasure for thine evil will towards thy neighbour, so unreverently to approach to this table of the Lord. Last of all, as there is here the mystery of peace, chrjBDSt- id and the sacrament of Christian society, whereby we under- ^^^^{ g"'' stand what sincere love ought to be betwixt the true com- mimicants ; so here be the tokens of pureness and innocency of life, whereby we may perceive that we ought to purge our own soul from all imcleanness, iniquity, and wickedness, lest, when we receive the mystical bread, as Origen saith,iiiLevit. cap, we eat it in an unclean place, that is, in a soul defiled and f^^ jj ^.^ polluted with sm. In Moses' law, the man that did eat Luke u. [i.] ■of the sacrifice of thanksgiving, with his uncleanness upon Sj^^;,'^- ,„ him, should be destroyed from Ms people. And shall we think that the wicked and sinful person shall be excusable ' kind of Ihought] kind thought A. ' have] hast A. " covered] coloured B. ' pleasures] pleasure A. T well-beloved] beloved A. , Google 404 The Second Pari of the Sermon 11. [30,] at the table of the Lord? We both read in St. Paul, that the Church of Corinth was scourged of the Lord, for misusing Ihe Lord's supper ; and we may plainly see Christ's church these many years miserably vexed and oppressed, for the horrible profanation of the same. Wherefore let us all, universal and singular, behold our own manners and lives, to amend them. Yea, now at the least let us call our- selves to an account, that it may grieVe us of our former evil conversation, that we may hate sin, that we may sorrow and mourn for our oiiences, that we may with fears pour them out before God, that we may with sure trust desire and crave the salve of his mercy, bought and purchased with the blood of his dearly beloved son Jesus Christ, to 31. 3d heal our deadly wounds withal. For surely, if we do not ^"'' with earnest repentance cleanse the filthy stomach of our soul, it must needs come to pass, that as wholesome meat re- ceived into a raw stomach corrupteth and marreth all, and is the cause of further sickness ; so shall we eat this whole- some' bread and drink this cup to our eternal destruction. Thus we, and not other, must thoroughly' examine, and not lightly look over ourselves, not other men ; our own conscience, not other men's iives : which we ought to do up- iii. Ant. rightly, truly, and with just correction. 0, saith Chrysos- '"' tom, let no Judas resort to this table, let no covetous person approach. If any be a diseiple, let him be present. For 5- [la J Christ saith, Pf^iih my disciples I make my passover. Why cried the deacon in the primitive church, If any be holy, let him draw near? Why did they celebrate these mysteries, the choir-door being shut? Why were .the public penitents and learners in religion commanded at this time to avoid ? Was it not because this table received no unholy, unclean, or sinful guests? Wherefore if servants dare not to presume to an earthly" master's table, whom they have oflended, let us take heed to come not with our sins unexamined into this presence of our Lord and judge. If they be worthy blame which kiss the prince's hand with a filthy and unclean mouth, shalt thou be blameless, which with a stinkmg" soul, full of covetousness, fornication, drunkenness, pride, full of wretched cogitations and thoughts, dost)' breathe out iniquity and uncleanness on the bread and cup of the Lord ? Thus have you heard, how you should come reverently and decently to the table of the Lord, having the knowledge out of his word, of the thing itself, and the fruits thereof, • wholesome] heaJlhsorne A. ' thoroughly] Ihroughly A. " earthiyj earthful A. >y Google concerning the Sacrament. 405 bringing a true and constant faith, the root and well-spring of all newness of life, bs well in praising God and loving^ our neighbour, as purging our own conscience from filthi- ness. So that neither ^e ignorance of the thing shall cause us to contemn it, nor unfaithfulness make us void of fruit, nor sin and iniquity procure us God's plagues : but shall by- faith, in knowledge and amendment of life in faith, be here so united to Christ our head in his mysteries, to our com- fort, that after we shall have full fruition of him indeed, to our everlasting joy and eternal hfe : to the which he bring us that died for us, and redeemed us, Jesus Christ the righteous ; to whom with the Father and the Holy Ghost, one true and eternal God, be all praise, honour, and do- minion, for ever. Amen. » and loving] loving A. >y Google HOMILY The coming down of the Holy Ghosl, and the manifold Gifts of the same. FOR WHITSUNDAY. JjEFORE we come to the declaration of the great and manifold gifts of the Holy Ghost, wherewith the church of God hath been evermore replenished, it shall first be needful briefly to expound unto you, whereof this feast of Pentecost, or Whitsuntide, had his first beginnmg. You shall there- fore understand, that the feast of Pentecost was always kept the fiftieth" day after Easter; a great and solemn feast among the Jews, wherein they did celebrate the memorial of their deliverance out of Egypt, and also the memorial of the publishing of the law, which was given unto them in the mount Sinai upon that day. It was first ordained and com- manded to be kept holy, not by any mortal man, but by the [Lct.23.16.] mouth of the Lord himself, as we read in Levit. 33. and [Deui.16.9.] Deut. 16. The place appointed for the observation thereof was Jerusalem, where was great recourse of people from all parts of the world; as may well appear in the second chap- [Ac[s3.i,9, ter of the Acts, wherein mention is made of Parthians, "■] Medes, Elamites, inhabiters of Mesopotamia, inhabiters of Jewry, Cappadocia, Pontus, Asia, Phrygia, Pamphilia, and divers other such places, whereby we may aJso partly gather, what great and royal solemnity was commonly used in that feast. Now as this was given in commandment to the Jews in the old law, so did our saviom- Christ as it were confirm the same in the time of the gospel, ordaining, after a sort, a • fifiieth] fifiy A. >y Google The First Part qf the Sermon for Whitsunday. 407 new Pentecost for his disciples: namely, when he sent down the Holy Ghost visibly in form of cloven tongues hke fire, eind gave them power to speak in such sort, that every one might hear them, and also understand them in his own lan- guage. Which miracle, that it might be had in perpetual remembrance, the church hath thought good to solemnize and keep holy this day, commonly called Whitsunday. And here is to he noted, that as the law was given to the Jews in the mount Sinai, the fiftieth" day after Easter ; so was the preaching of the gospel, through the mighty power of the Holy Ghost, given to the apostles in the mount Sion, the fiftieth" day after Easter. And hereof this feast hath his name, to be called Pente- cost, even of the number of the days. For, as St. Luke writethin the Acts of the Apostles, when fifly days were [Acts 2.1-4,] come to an end, the disciples heing all together with one ac- cord in one place, the Holy Ghost came suddenly among them, and sate upon each of them, like as it had been cloven tongues of fire. Which thing was undoubtedly done, to teach the Apostles, and all other men, that it is he which giveth eloquence and utterance in preaching the gospel, that it is he which openeth the mouth to declare the mighty works of God, that it is he which engendereth a bummg zeal towards God's word, and giveth all men a tongue, yea, a fiery tongue, so that they may boldly and cheerfully pro- fess the truth in the face of the whole world, as Esay was endued with this spirit. The Lord, saith Esay, gave me a Eaay eo. [4,] learned and a skilful tongue, so that I might know to raise up them that are fallen with the word. The prophet Da- vid crieth to have this gift, saying. Open thou my lips, OFsaim [si.is.] Lord, and my mouth shall shew forth thy praise. For our saviour Christ also in the gospel saith to his disciples, Jt is miu. 10. [m.] jiot you that speak, but the spirit of your father which is within you. Ah which testimonies of holy scriptmre do suf- ficiently declare, that the mystery in the tongues hetokeneth the preaching of the gospel, and the open confession of the Christian faith, in all them that are possessed with the Holy Ghost. So that if any man be a dumb Christian, not pro- fessing his iaith openly, but cloaking and colouring himself for fear of danger in time to come, he giveth men occasion, jmtly, and with good conscience, to doubt lest he have not the grace of the Holy Ghost within him, because he is tongue-tied, and doth not speak. Thus then have ye heard the first institution of this feast of Pentecost, or Whitsun- !> fiftieth] fifty A. • fiftieth] fifty A. >y Google 408 The First Part of the Sermon tide, as well in the old law among the Jews, as also in the time of the gospel among the Christians. Now let us consider what the Holy Ghost is, and how consecinently he worketh his miraculous works towards man- kind. The Holy Ghost is a spiritual and divine substance, the third person in the deity, distinct from the Father and the Son, and yet proceeding from them both : which thing to be true, both the creed of Athanasius beareth witness, and may be also easily proved by most plain testimonies of God's holy word. When Christ was baptized of John in the river Jordan, we read that the Holy Ghost tame down in form of a dove, and that the Father thundered from heaven, saying, Mall. 3. [17.] This is my dear and well-beloved son, in whom I am well pleased. Where note three divers and distinct persons, the Father, the Son, and the Holy Ghost : which al] notwith- standing are not three Gods, but one God. Likewise, when Christ did first institute and ordain the sacrament of bap- tism, he sent his disciples into the whole world, wilhng them Mfiit.58. [19.] to baptize all nations, in the name of the Father, the Son, John 14. [16.] and the Holy Ghost. And in another place he saith, / will pray unto my father, and he shall give you another com- johnio.cis,] forter. Again, 0^hen the comforter shall come, whom I will send from my father, &c. These and such other places of the New Testament do so plainly and evidently confirm the distinction of the Holy Ghost from the other persons in the Trinity, that no man possibly can doubf thereof, unless he will blaspheme the everlasting truth of God's word. As for his proper nature and substance, it is altogether one with God the Father and God the Son, that is to say, spiritual, eternal, uncreated, incomprehensible, almighty; to be short, he is even God and Lord everlastmg. Therefore he is called the Spirit of the Father, therefore be is said to pro- ceed from the Father and the Son, and therefore he was equally joined with them in the commission that the apostles had to baptize all nations. But that this may appear more sensibly to the eyes of all men, it shall be requisite to come to the other part, namely, to the wonderful and heavenly works of the Holy Ghost, which plainly declare unto the world his mighty and divine power. First, it is evident that he did wonderfully govern and direct the hearts of the pa- triarchs and prophets in old time, illuminating their minds with the knowledge of the true Messias, and giving them utterance to prophesy of things that should come to pass iFet.i,[ai.] long tune after. Fo:r, as St. VeUir v/itnesseth, the prophecy came not in old time by the will of man; but the holy men ' can doubi] doubt A. , Google for Whitsunday. 409 of God spake as ihey were moved inwardly by the Holy Ghost. And of Zachary the high priest it is said in the gos- pel, that he being full of the Holy Ghost, prophesied andLxxk^i. [6?.] praised Gad. So did also Simeon, Anna, Mary, and divers other, to the great wonder and admiration of all men. More- over, was not the Holy Ghost a mighty worker in the con- ception and the natirity of Christ our saviour ? St Matthew Matt, i. [la.] saith, that the blessed virgin was found with child of the Holy Ghost, before Joseph and she came together. And the angel Gabriel did expressly tell her, that it should come to pass, saying. The Holy Ghost shall come vpon thee, ant/Luka i. [as.] the power of the most High shall overshadow thee. A mar- vellous matter, that a woman should conceive and bear a child without the knowledge of man. But where the Holy Ghost worketh, there nothing is unpossible, as may further also appear by the inward regeneration and sanctification of mankind. When Christ said to Nicodemus, Unless a mora Juhn3, [s.] be born anew, of water and the Spirit, he cannot enter into the kingdom of God, he was greatly amazed ui his mind, and began to reason with Christ, demanding how a man might [j-hn 3, 4,] be bom which was old ? Can he enter, saith he, into his^ mo- ther's loomb again, and so be born anew? Behold a lively pattern of a fleshly and carnal man. He had little or no in- telligence of the Holy Ghost, and therefore he goeth bluntly to work, and askelh how this thing were possible to be true : whereas otherwise if he had known the great power of the Holy Ghost in this behalf, that it is he which inwardly worketh the regeneration and new birth of mankind, he would never have marvelled at Christ's words, but would rather take= occasion thereby to praise and glorify God. For as there are three several and sundry persons in the diety ; so have they three several and sundry offices proper unto each of them. The Father to create, the Son to redeem, the Holy Ghost to sanctify and regenerate. Whereof the last, the more it is hid from our understanding, the more it ought to move all men to wonder at the secret and mighty working of God's holy spirit, which is within us. For it is the Holy Ghost, and no other thing, that doth quicken the minds^ of men, stirring up good and godly mo- tions in their hearts, which are agreeable to the will and commandment of God, such as otherwise of their own crooked and perverse nature they should never have. That John 3. [6.] which is born of the flesh, saith Christ, is flesh, ands that which is born of the Spirit is spirit. As who should say, • rather take] have rather taken A. t Thai which is born of the flesh, ' the minds] by the minds A. saith Christ, is flesh, and] omitUd B. >y Google 410 The First Part of the Sermon mail of his own nature is fleshly and carnal, corrupt and naught, sinful and disobedient to God, without any spark of goodness in him, without any virtuous or godly motion, only given to evil thoughts and wicked deeds. As for the works of the Spirit, the fruits of faith, charitable and godly motions, if he have any at all in him, they proceed only of the Holy Ghost, who is the only worker of our sanctifica- tion, and maketh us new men in Christ Jesus'". Did not [isnin.ir. God's holy spirit miraculously work in the child David, ^^■] when of a poor shepherd he became a princely' prophet ? Did not God's holy spirit miraculously work in Matthew, Mail. s. [9,] sitting at the receipt of custom, when of a proud publican he became an humble and lowly evangehst? And who can choose but marvel to consider, that Peter should become of a simple fisher a chief and mighty apostle ? Paul of a cruel and bloody persecutor, a faithful disciple of Christ, to teach the Gentiles ? Such is the power of the Holy Ghost to re- generate men, and as it were to bring them forth anew, so that they shall be nothing like the men that they were be- fore. Neither doth he think it sufficient inwardly to work the spiritual and new birth of man, unless he do also dwell 1 Cor, 3. [IS.] and abide in him. Knowye not, saith St. Paul, that ye are the temple of God, and that his spirit dwelleth in you? [J Cor. fl. 19.] Know ye not that your bodies are the temples of the Holy Eoni. 8. [3.] Ghost, which is within you ? Again he saith, You are not in the flesh, but in the spirit. For why ? The spirit of God dwelleth in you. To this agreeth the doctrine of St. iji)hna.[a7.] John, writing on thiswise: The anointing which ye have received (he meaneth the Holy Ghost) dwelleth in you. And the doctrine of Peter saith the same, who hath these 1 Pel. 4. [14.] words ; The spirit of glory and of God resteth upon you, 0 what comfort'' is this to the heart of a true Christian, to Kom. [8.31.J think that the Holy Ghost dwelleth within him ! If God be ivith us, as the apostle saith, who can be against us ? 0 but how shall I know that the Holy Ghost is within me ? some [Mall. 12. 33.] man perchance will say. Forsooth, as the tree is known by ^ htsjruit, so is also the Holy Ghost. The fruits of the Holy {:GBi.5,!Ki,a3.]Ghost (according to the mind of St, Paul) are these; love, joy, peace, long-suffering, gentleness, goodness, faithfulness, [Gal. B. 19, 20, meckness, temperance, &c. Contrariwise, the deeds of the "■■^ flesh are these : adultery, fornication, uncieanness, wanton- ness, idolatry, witchcraft, hatred, debate, emulation, wrath, contention, sedition, heresy, envy, murder, drunkenness, gluttony, and such like. ' comfort] a comfort A. , Google Jor Whitsunday. 411 Here is now that glass, wherein thou must behold thy- self, and discern whether thou have the Holy Ghost within thee, br the spirit of the flesh. If thou see that thy works be virtuous and good, consonant to the prescript rule of God's word, savouring and tasting not of the flesh, but of the spirit, then assure thyself that thou art endued with the Holy Ghost; otherwise, in thinking well of thyself, thou dost nothing else but deceive thyself. The Holy Ghost doth always declare himself by his fruitful and gracions gifts, namely, by the word of wisdom, by the word of know- ' <'<"■■ ''^- £^- ledge, which is the understanding of the scriptures by faith,"'^ in doing of miracles, by healing them that are diseased, by prophecy, which is the declaration of God's mysteries, by discerning of spirits, diversities of tongues, interpretation of tongues, and so forth. All which gifts, as they proceed from one spirit, and are severally given to man according to the measurable distribution of the Holy Ghost ; even so do they bring men, and not without good cause, into a ■wonderful admiration of God's divine power. Who will not marvel at that which is written in the Acts of the Apos- tles, to hear their bold confession before the council at Jerii-ActB5.[s?, salem; and to consider that they went away with joy and*'-^ gladness, rejoicing that they were counted worthy to suifer rebukes and checks for the name and faith of Christ Jesus ? This was the mighty work of the Holy Ghost, who, because he giveth patience and joyfulness of heart in temptation and affliction, hath therefore worthily obtained this name in holy scripture, to be called a comforter. Who will not also mar- vel to read the learned and heavenly sermons of Peter and the other' disciples, considering that they were never brought up in school of learning, but called even from their nets, to supply rooms of apostles? This was likewise the mighty work of the Holy Ghost, who, because he doth instruct the hearts of the simple in the true knowledge of God and his holy" word, is most justly termed by this name and title, to be the Spirit of truth. Eusebius in his Ecclesiastical Historyjohn]4. [17,] teileth a strange story of a certain learned and subtile phi-^i''"'^"?^- losopher, who being an extreme adversary to Christ and his doctrine, could by no kind of learning be converted to the faith, but was able to withstand all the arguments, that could be brought against him, with httle or no labour. At length there started up a poor simple man, of small wit and less knowledge, one that was reputed among the learned as an idiot ; and he on God's name would needs take in hand I other] omiiUd B. ■" holy] omilted B. , Google 4 IS Tht Second Part of the Sermon to dispute with this proud philosopher. The hishops and other learned men standing by were marvellously abashed at the matter, thinking that by his doings they should be all confounded and put to open shame. He notwithstanding goeth on, and begimiing in the name of the Lord Jesus, brought the philosopher to such point in tlie end, contrary to all men's expectation, that he could not choose but aclmow- ledge the power of God in his words, and to give place to the truth. Was not this a miraculous work., that one silly soul, of no learning, should do that which many bishops of great knowledge and understanding were never able to bring to pass? So true is the saying" of Bede : " Where the Holy Ghost doth instruct and teach, there is no delay at all in learning." Much more might here be spoken of the manifold gifts and graces of the Holy Ghost, most excellent and wonderful in our eyes : but to make a long discourse through all, the shortness of time will not serve. And seeing ye have heard the chiefest, ye may easily conceive and judge of the rest. Now were it expedient to discuss this question ; whether all they which boast and brag that they have the Holy Ghost, do truly challenge this unto themselves, or no ? Which doubt, because it is necessary and profitable, shall, God willing, be dissolved in the next part of this homily. In the mean season, let us (as we are most bound) give hearty thanks to God the Father, and liis son Jesus Christ, for sending down his" comforter into the world, humbly beseeching him so to work in our hearts by the power of this holy spirit, that we being regenerate and newly born again in all goodness, righteousness, sobriety, and truth, may in the end be made partakers of everlasting life in his heavenly kingdom, through Jesus Christ our Lord and saviour. Amen, The Second Part of the Homily concerning the Holy Ghost, dissolving this doubt ; whether ali men rightly challenge to themselves the Holy Ghost, or no. John 14. [16.] Our saviour Christ departing out of the world unto his father, promised his disciples to send down another com- [john 15. 36 ] fortcr, that should continue with them ibr ever, and direct them into all truth. Which thing to be faithfully and tnily " ihe saying] Ihal saying A. ° his] ibis A. , Google for Whitsunday. 413 perfonned, the scriptures do sufficiently bear witness. Nei- ther must we think that this comforter was either promised, or else given, only to the apostles, but also to the universal church of Christ, dispersed through the whole world. For unless the Holy Ghost had been always present, governing and preserving the chnreh from the beginning, it could never have sustained so many and greats brunts of affliction and persecution, with so little damage and harm as it hath. And the words of Christ are most plain in this behalf, say- ing, that the spirit of truth should abide with them for ei;er, John u. [it.j that he would he with them always (he meancth by grace, mbh. la. [20.] virtue, and power) even to the world's end. Also in the prayer that he made to his father a little be- fore bis death, he maketh intercession, not only for himself and his apostles, but indifferently for all them tliat should John 17. [20. believe in him through their words, that is to wit, for his ^'-^ whole church. Again, St. Paul saith, If any man AaticKom. s, [s.] not the spirit of Christ, the same is not his. Also in the words foliowing : We have received the spirit of adoption^ [Rom, s. ij.] whereby we cry ^ibba. Father. Hereby then it is evident and plain to all men, that the Holy Ghost was given, not only to the apostles, but also to the whole body of Christ's congregation, although not in like form and ma- jesty as he came down at the feast of Pentecost. But now hereui standeth the controversy ; whether all men do justly arrogate to themselves the Holy Ghost, or no? The bi- shops of Rome have for a long time made a sore challenge thereunto, reasoning for themselves after this sort. "The Holy Ghost," say they, " was promised to the church, and never forsaketh the church. But we are the chief heads and the principal part of the chiurch, therefore we have the Holy Ghost for ever : and whatsoever things we decree are undoubted verities, and oracles of the Holy Ghost." That ye may perceive the weakness of this argument, it is need- ful to teach you, first, what the true church of Christ is, and then to confer the church of Rome therewith, to dis- cern how well they agree together. The true church is an universal congregation or fellowship of God's faithfuL and elect people, built upon the foundation of the apostles and Ephea. a. ii9.\ prophets, Jesus Christ himself being the head corner-stone. And it hath always three notes or marks, whereby it is known: pure and sound doctrine, the sacraments ministered according to Christ's holy institution, and the right use of ecclesiastical discipline. This description of the church is V and greal] and so great A. , Google 414 The Second Part of the Sermon agreeable both to the scriptures of God, and also to the doctrine of the Etncient fathers, so that none may jiistly find fault therewith. Now if ye will compare this with the church of Rome, not as it was ini tlie beginnmg, but as it is presently, and hath been for the space of nine hundred years and odd ; you shall well perceive the state thereof to be so far wide from the nature of the true church, that nothing can be more. For neither are they built upon the foundation of the apostles and prophets, retainuig the sound and pure doctrine of Christ Jesu ; neither yet do they order the sacraments'' or else the ecclesiastical keys, in such sort as he did first institute and ordain them : but have so intermingled their own traditions and inventions, by chop- pmg and changing, by adding and plucking away, that now they may seem to be converted into a new guise. Christ commended to his church a sacrament of his body and blood : they have changed it into a sacrifice for the quick and the dead. Christ did minister to his apostles, and the apostles to other men indifi'erently under both kinds : they have robbed the lay-people of the cup, saying, that for them one kind is suflicient. Christ ordained no other ele- ment to be used in baptism, but only water, whereunto n. when the word is joined, it is made, as St, Augustin saith, a full and perfect sacrament. They being wiser m theh own conceit than Christ, thmk it is not well nor orderly done, unless they use conjuration, unless they hallow the water, unless there be oil, sah, spittle, tapers, and such other dumb ceremonies, serving to no use, contrary to the i. [5] plain rule of St. Paul, who willeth aU things to be done in the church unto edification. Christ ordained the authority of the keys to excommunicate notorious sinners, and to ab- solve them which are truly penitent : they abuse this power at their own pleasiu-e, as well in cursing the godly with bell, book, and candle', as also in absolving the reprobate, which are known to be unworthy of any Christian society : whereof they' that lust to see examples, let them" search their lives. To be short, look what our saviour Christ pro- nounced of the scribes and Pharisees" in the gospel ; the same may be boldly and with sEife conscience pronounced* of the bishops of Rome ; namely, that they have forsaken, and daily do forsake, the commandments of God, to erect I may be — pronounced] may fl —pronounce A, c by Google Jot Whilsxmday. 415 and set up their own constitutions. Which thing heing trae, as all they which have any light of God's word must needs confess, we may well conclude, according to the rule of Augustin, that the bishops of Rome and their adherents are not the true church of Christ, much less then to be taken as chief heads and rulers of the same. Whosoever, Angiim.cnmra sailh he, do dissent from the scriptures concerning the y^''^p"|^™J head, although they be found in all places where the church is appointed, yet are they not in the church : a plain place, concluding directly against the church of Rome. Where is now the Holy Ghost, which they so stoutly do claim to themselves ? Where is now the spirit of truth, that will not snjTer them in any wise to err? If it be possible to be there, where the true church is not, then is it at Rome : other- wise it is but a vain brag, and nothing else. St, Paul, as ye have heard before, saith, If any man have not the spirit iBma-B, 9.3 qf Christ, the same is not his. And by turning the words, it may be truly* said, If any man be not of Christ, the same hath not his spirits Now to discern who are truly his, and who not, we have this rule given us ; that Ms sheep John 10, [3.] do always hear his voice. And St. John saith, He that is lohn s. [4r.] of God hearelh God's word. Whereof it foUoweth, that the popes, in not hearing Christ's voice, as they ought to do, but preferring their own decrees before the express word of God, do plainly argue to the world that they are not of Christ, nor yet possessed with his spirit But here they will allege for themselves, that there are divers necessary points not expressed in holy scripture, which were left to the revelation of the Holy Ghost; who being given to the John ic, [r.j church, according to Christ's promise, hath taught many things from time to time, which the apostles could not then bear. To this we may easily answer by the plain words of Christ, teaching us, that the proper office of the Holy Ghost is, not to institute and bring in new ordinances, contrary to his doctrine before taught; but to expound* and declare those things which he had before taught, so that they" might be well and truly understood.. When thel^"^"^^^^'^ Holy Ghont, saith he, shall come, he shall lead you into all truth. What truth doth he mean ? Any other than he him- self had before expressed in his word? No. For he saith, He shall take of mine, and shew unto you. Again, he shall John is [is.] bring you in remembrance of all things that I have told you. It is not then, the duty and part of any Christian, under pretence of the Holy Ghost, to bring in his u\vn >y Google 416 The Second Part of the Sermon dreams and phantasies into the church : but he must dihgently provide that his'' doctrine and decrees he agreeable to Christ's holy Testament; otherwise, in making the Holy Ghost the author thereof, he. doth blaspheme and belie the Holy Ghost to his own condemnation. Now to leave their doctrine, and to come to other points. What shall we think or judge^ of the pope's intolerable A. 5. 5. pride ? The scripture saith, that God resisleth the proud, ' ■•■ "■] and shtweth grace io the humble. Also it pronouiiceth them .6. [3.] blessed tohich are poor in spirit, promising that they which humble themselves shall be exalted. And Christ our saviour , u,[29.] willeth all his to learn of him, because he is humble and meek. As for pride, St. Gregory saith, it is the root of all mischief. And St. Augustin's judgment is this, that it maketh men devils. Can any man then, which either hath or shall read the popes' lives, justly say that they had the Holy Ghost within them ? First, as touching that they will be termed universal bishops and heads of all Christian churches through the world; we have the judgment of 3. Epist. Gregory expressly against them; who, writing to Mauri- ^ tins the emperor, condemneth John, bishop of Constanti- nople, in that behalf, calling him the prince of pride, Liici- ,. 3. lie fer's successor, and the forerunner of Antichrist. St. Ber- r, Dom. iij|_r^ also agreeing thereunto, saith. What greater pride can there be, than that one man should prefer his own judg- ment before the whole congregation, as though he only had jgorum the spirit of God ? And Chrysostom pronounceth a terrible '■ sentence against them, affirming plainly, that whosoever seeketh to be chief on earth shall find confusion in heaven ; and that he which striveth for the supremacy shall not he BOBi.Bup. reputed among the servants of Christ. Again he saith, To desire a good work, it is good ; but to covet the chief de- gree of honour, it is mere vanity. Do not these places suf- ficiently convince their outrageous pride, in usurping to themselves a superiority above all other, as well ministers and bishops, as kings also and emperors ? But as the lion is known by his claws, so let us learn to know these men by 1. Enoead. their dceds. What shall we say of him that mEide the noble ' '■ king Dandalus to be tied by the neck with a chain, and to lie flat down before his table, there to gnaw bones like a dog? Shall we think that he had God's holy spirit within him, and not rather the spirit of the devil ? Such a tyrant was pope Clement the sixth. What shall we say of him ' Ids] this A. ' all mischief] mischief A. , Google for Whitsunday. 417 that proudly and contemptuously trod Frederic the Emperor under his feet, applying the verses of the psalm unto him- self, Thou shall go upon the Hon and the adder, the youngVa. Urn and the dragon thou shall tread under Ihyfoot ? Shall we say that he had God's holy spirit within him, and not rather the spirit of the devil ? Such a tyrant was pope Alexander the third. A^Vhat shall we say of him that armed and animated the son Eigainst the father, causing him to be taken, and to be cruelly famished to death, contrary to the law both of God, and also of nature ? Shall we say that he had God's holy spirit within him, and not rather the spirit of the devil ? Such a tyrant was pope Pascal the second. What shall we say of him that came into his popedom like a fox, that reigned like a Uon, and died like a dog ? Shall we say that he had God's holy spirit withm him, and not rather the spirit of the devil ? Such a tyrant was pope Bo- niface the eighth. What shall we say of him .that made Henry the emperor, with his wife and his young child, to stand at the gates of the city in the rough winter, bare footed and bare legged, only clothed in linsey woolsey, eat- ing nothing from morning to night, and that for the space of three days ? Shall we say that he had God's holy spirit within him, and not rather the spirit of the devil ? Such a tyrant was pope Hildebrand, most worthy to be called a firebrand, if we shall term him as he hath best deserved. Many other examples might here be alleged ; as of pope Joan the harlot, that was delivered of a child in the high street, going solemnly in procession; of pope Julius the lid that wUfuliy cast St. Peter's keys into the river Tiberis; of pope Urban the Vlth that caused five cardinals to be put in sacks, and cruelly drowned ; of pope Sergius the Illd that persecuted the dead body of Formosus his predecessor, when it had been buried eight years ; of pope John the XlVth of that name, who having his enemy delivered into his hands, catised him first to be stripped stark naked, his beard to be shaven, and to be hanged up a whole day by the hair, then to be set upon an ass with his face backward toward*" liie tail, to be carried round about the chy in de- spite, to be miserably beaten with rods, last of all, to be thrust out of his country, and to be banished for ever. But to conclude, and make an end, ye shall briefly take this short lesson; wheresoever ye find the sphit of arrogancy and pride, ihe spirit of envy, hatred, contention, cruelty, murder, extortion, witchcraft, necromaiicy, &c. assme your- 5 the verse] that verse A. '' toward] towards A. , Google 418 Second Pari of the Sermon/or Whitsunday. selves that there is the spirit of the devil, and not of God, albeit they pretend outwardly to the world never so much holiness. For as the gospel teacheth us, the spirit of Jesus is a good spirit, an holy spirit, a sweet' spirit, a lowly spirit, a merciful spirit, full of charity and love, full of forgiveness and pity, not rendering evil for evil, extremity for extremity, but overcoming evil with good, and remitting all offence even from the heart. According to which rule, if any man. live uprightly, of him it may be safely pronounced, tiiat he hath the Holy Ghost within him : if not, then it is a plain token that he doth usurp the name of the Holy Ghost in vain. Therefore, dearly beloved, according to the good 1 Juhnj, [i.j counsel of St. John, believe not every spirit, but Jtrsl try M«M. 24. [5, them lohelher they be of God or no. Many shall come in [a Cur. 11. 14.] '"^y name, saith Christ, and shall transform themselves into angels of light, deceiving [if it be possible) the very elect. They shall come unto you in sheep's clothing, being in- wardly cruel and ravening wolves. They shall have an out- ward shew of great holiness and innocency of life, so that ye shall hardly or not at all discern them. But the rule Mall. T. [M.) that ye must follow is this. To judge them by their fruits. Which if they be wicked and naught, then it is unpossible that the tree of whom they proceed should be good. Such were all the popes and prelates of Rome for the most part, as doth well appear in the story of their lives, and therefore j.iik9 2i.[8. they are worthily accounted among the number of false pro- Mums, a.] phcis, and false Christs, which deceive the world a long while. The Lord of heaven and earth defend us from their tyranny and pride, that they never enter into liis vineyard again, to the disturbance of his silly poor fiock ; but that they may be utterly confounded and put to flight in all parts of the world : and he of his great mercy so work in all men's hearts, by the mighty power of the Holy Ghost, that the comfortable gospel of his son Christ may be truly preached, truly received, and truly followed in all places, to the beating down of sin, death, the pope, the devil, and all the kingdom of Antichrist, that like scattered'' and dispersed sheep, being at length gathered into one fold, we may in the end rest altogether in the bosom of Abraham, Isaac, and Jacob, there to be partakers of eternal and everlasting life, through the merits and death of Jesus Christ our sa- viour. Amen. ' a sweel] and sweet A. ' ihat like scaltered] that the scattered A. , Google HOMILY Days of Rogation Week. That all good things cometh from God. I AM purposed this day, good devout Christian people, to declare unto you the most deserved praise and com- mendation of almighty God, not only in the consideration- of the marvellous creation of this world, or for conserva- tion'' and governance thereof, wherein his great power and wisdom might excellently appear to move us to honour and dread him ; but most specially in consideration of his liberal and large goodness, which he daily bestoweth on us his rea- sonable creatures, for whose sake he made the whole' uni- versal world, with all the commodities and goods therein ; Which his singular goodness well and diligently remembered on our part should move us, as duty is, again with hearty affection to love him, and with word and deed to ptaise him, and serve him all the days of our hfe. And to this matter, being so worthy to entreat of, and so profitable for you to hear, I trust I shall not need with much circum- stance of words to stir you to give your attendance to hear what shall be said. Only I would wish your affection in- flamed in secret wise within yourself, to raise up some mo- tion of thanksgiving to the goodness of almighty God, m every such point as shall be opened by my declaration par- ticularly unto you. For else what shall it avail us to hear and know the great goodness of God towards^ us, to know that whatsoever is good proceedeth from him, as from the ■ in the consideration] in consider , Google 420 The First Part of the Sermon principal fountain and the only author; or to know that ■whatsoever is sent from him must needs be good and whole- some; if the hearing of such matter moveth us no further but to know it only ? What availeth it the wise men of the world to have knowledge* of the power and divinity of God, by the secret inspiration of him, where they did not honour and glorify him in their knowledges as God ? What praise was it to them, by the consideration of the creation of the world, to behold his goodness, and not to bef thank- ful to him again for his creatures? What other thing de- served this blindness and forgetfulness of them at God's hands, but utter forsaking of him f And so forsaken of God, they could not but fall into extreme ignorance and error. And although they much esteemed themselves in their wits and knowledge, and gloried in their wisdom ; yet vanished they away blindly, in their thoughts became fools, and pe- rished in their folly. There can be none other end of such as draweth nigh to God by knowledge, and yet depart from him in unthankfulness, but utter destruction. This expe- rience saw David in his days. For in his psalm he saith, Ps.73. [27.] Behold, they which loithdraw themselves from thee shall perish, for thou hast destroyed them all that are strayed from thee. This experience was perceived to be true of that holy Jet. 17. [13,] prophet Jeremy : O Lord, saith he, whatsoever they be that forsake thee shall be confounded ; they that depart from thee shall he written in the earth, and soon forgotten. It proliteth not, good people, to hear the goodness of God de- clared unto us, if our hearts be not enflamed thereby to honour and thank him. It profited not the Jews, which were God's elect people, to hear much of God, seeing that he was not received in their hearts by faith, nor thanked for his benefits bestowed upon them : their unthankfuhiess was the cause of their destruction. Let us eschew the manner of these before rehearsed, and follow rather the example of that holy apostle St. Paul, who^ when in a deep meditation he did behold the marveUous proceedings of almighty God, and considered his infinite goodness in the ordering of his R"m, [11. 36 ] creatures, he burst'' out into this conclusion : Surely, saith he, of him, by him, and in him, be all things. And this once pronounced, he stuck" not still at this point, but forthwith thereupon joined to these words: To him be glory and praise for ever. Jimen. • knowledge] a knowledge A. ^ burst] brasl A. ' and not to be] and yet were not A. ' sluck] slack A. s who] which A. , Google for Rogation Week. 431 Upon tiie ground of which words of St. Paul, good au- dience, I purpose to build my exhortation of this day unto you. Wherein I shali do my endeavour, first, to prove unto you that all good things come'' down unto us from above, from the Father of hght. Secondly, that Jesus Christ, his son and our saviour, is the mean, by whom we receive his Uberal goodness. Thirdly, that in the power and virtue of the Holy Ghost we be made nieet and able to re- ceive his gifts and graces. Which things distinctly and advisedly considered in our minds, must needs compel us in most low reverence, after our boiuiden duty, always to ren- der him thanks again, in some testification of our good hearts for his deserts unto us. And that the entreating of this matter m hand, may be to the glory of almighty God, let us hi one faith and charity call upon the Father of mercy, from whom cometh every good gift, and every per- fect gift, by the mediation' of his well-beloved son our sa- viour, that we may be assisted with the presence of his holy spirit, and profitably" on both parts", to demean ourselves in speaking and hearkening" to the salvation of our souls. In the begimiing of my speaking unto you, good Chris- tian people, suppose not that I do take upon me to declare unto yon the excellent power, or the incomparable wisdom of almighty God, as though I would have you believe that it might be expressed unto you by words ; nay, it may not be thought, that that thing may be comprehended by man's words, that is incomprehensible. And too much arrogancy it were for dust and ashes to think tliat he eanP worthily declare his maker. It passeth far the dark understanding and wisdom of a mortal man, to speak sufficiently of that divine majesty, which the angels cannot understand. We shall therefore Lay apart to speak of thei profound and un- searchable nature of ahnighty God, rather acknowledging our weakness, than rashly to attempt that is above all man's capacity to compass. It shall better suffice us in low hu- mility to reverence and dread his majesty, which we cannot comprise, than by overmuch cmious searching to be over- charged with the glory. We shall rather turn our whole contemplation to answer a while his goodness towards us, wherein we shall be much more profitably occupied, and more may we be bold to search. To consider the'' great power he is of, can but make us dread and fear. To con- » come] Cometh A. " hearkening] hearing A. ' medialion] niedilation A. p can] could A. ■■ profitably] wholesomely A. ' the] ihat A. • parts] our parts A. ■■ the] this A. , Google 422 The First Part of the Sermon sidcr his high wisdom, might utterly discomfort our frailty to have any thing to do' with him: but in consideration of his inestimable goodness, we take good heart again to trust well unto him. By his goodness wr be assured to take him for our refuge, our hope and comfort, our merciful father, in all the course of our lives. His power and wisdom com- pelleth us to take him for God omnipotent, invisible, having rule in heaven and earth, having all things in his subjection, and will have none in coimcil with him, nor any to ask the 4.35,] reason of his doing. For he may do what liketh him, and 11. [16.] fi0rie can resist him. For he ivorkeih all things in his secret 13. [4-1 Jtidgmenl to his oion pleasure, yea, even the wicked to damnation, saitli Solomon, By the reason of his' nature, he is a. [19. called in scripture consuming fire, he is called a terrible and ^.**.] fearful God. Of this behalf, therefore, we have" no fami- liarity, no access unto him; but his goodness again temper- eth^ the rigour of his high power, and maketh us bold, and putteth us in hope that he will be conversant with us, and easy unto us. It is his goodness that moveth him to say in scripture, s. [31.] It is my delight to he with the children of men. It is his goodness that moveth him to call us imto him, to offer us his friendship and presence. It is his goodness that patiently suffereth om: straying from him, and sufferefh us long, to win us to repentEtnce. It Ls of his goodness that we be created reasonable creatures, where else he might have made us brute beasts. It was his mercy to have us bom among the number of Christian people, and thereby in a much more nighness to salvation, where we might have been born (if his goodness had not been) among the Paynims, clean void from God, and the hope of everlasting hfe. And what other thing doth his loving and gentle voice, spoken in his word, where he calleth us to his presence and friendship, but declare his goodness only, without regard of our wor- thiness? And what other thing doth stir him to call us to him, when we be strayed from him, to suffer us patiently, to win us to repentance, but only his singular goodness, no whit of our deserving ? Let them all come together that be now glorified in heaven, and let us hear what answer they will make in these points afore rehearsed, whether their first creation was ot^ God's goodness, or of themselves. For- 0, [3,] sooth, David would make answer for them all, and say, Know ye for surely, even the Lord is God; he hath made • to do] ado A. this] .his B. " we have] we may have A. , Google for Rogation IVeek. 423 ns, and not we ourselves. If they were asked again, who should he thanked for their regeneration, for their justifica- tion, and for their salvation? whether their deserts, or God's goodness only? although in this point every one confess sufficiently the truth of this matter in his own person ; yet let David answer by the mouth of them all at this time, who 'Cannot choose but say, Not to us, 0 Lord, not to us, hut toPs. i thy name give all the thank, for thy loving mercy, and for thy truth's sake. If we should ask again, from whence came their glorious works and deeds, which they wroxight in their Jives, wherewith God was so highly pleased and worshipped by them ? let some other witness be brought in, to testify this matter, that in the mouth of two or three may the truth be known. Verily, that holy prophet Esay beareth record and saith, O Lord, it is thou of thy goodness thai hast wrought ulUs^-'' our works in tis, not we ourselves. And to uphold the truth of this matter, against all jttdiciaries and hypocrites, which rob almighty God of his honour, and ascribe it to them- selves, St. Paul bringeth in his belief: We be not, saith he,2Ct), sufficient of ourselves, as of otirselves, once to think any thing: but all our ableness is of God's goodness. For he it Acia is, in whom we have all our being, our living, and tnovitig. If ye will know furthermore where they had their gifls and sacrifices, which they offered continually in their lives to almighty God, they caimot but agree with David, where he saith, Of thy liberal hand, O Lord,we have receivedV-y Google 434 The First Part of the Sermon And yet it is not to be thought that God hath created all this whole universal world as it is, and, thus once made, hath given it up to be ruled and used after our own wits and device, and so taketh*" no more charge therefore ; as we see the shipwright, after he hath brought his ship to a perfect end, then delivereth it" to the mariners, and taketh'' no more care= thereof. Nay, God hath not so created the world, that he is careless of it : but he still preserveth it by his goodness, he still stayeth it in his creation. For else without his special goodness it could not stand long in his Heb.ri.3.) condition. And therefore St. Paul saith, that he preserveth all things, and beareth them up still in his word, lest they should faO without him to their nothuig again, whereof they were made. If his especial' goodness were not every where present, every creature should be out of order, and no creature should have his property, wherein he was first created. He is therefore invisible every where, and in every creature, and fulfiUeth both heaven and earth with his pre- sence : in the fire, to give heat ; in the water, to give mois- ture ; in the earth, to give fruit ; in the heart, to give his strength; yea, in our bread and drink is hes, to give us nourishment, where without him the bread and drink can- not give sustenance, nor the herb health, as the wise man wiid. 16. [IS,] plainly confesseth it, saying. It is not the increase of fruits thatfeedelh men; but it is thy word, 0 Lord, which pre- serveth them that trust in thee. And Moses agreeth to the Deui, B. [30 same, when he saith, Man's life restelh not in bread only, hut ill every word which proceedeth out of God's mouth. It is neither the herb nor the plaster, that gtveih health of ^iss.ii.in.^ themselves ; but thy word, 0 Lord, saith the wise man, which healeth all things. It is not therefore the power of the creatures which worketh their eflects, but the goodness of God which worketh in them. In his word truly doth all things consist. By that same word that heaven and earth were made, by the same are they upholden, main- [apei.3,7'.] tained, and kept in order, saith St. Peter, and shall be till almighty God shall withdraw his power from them, and speak their dissolution. If it were not thus, that the good- ness of God were effectually in his creatures to rule them, how could it be that the main sea, so raging and labouring to overflow the earth, could be kept within his bounds'' and banks, as it is? That holy man Job evidenfly spied the ' takelh] take A. ' especiai] special A. "deliverelh it] delivereth he il A. s is he] he is A. ' taketh] lake A. !■ bounds] booiis A. ■ care] cure A. , Google for Rogation TVeek. 425 IS of God in this point, and confessed, that if he had not a special goodness to the preservation of the earth, it could not hut shortly he overitowcd of the sea. How could f^"''®"] it be that the elements, so divers and contrary as they he among themselves, should yet agree and ahide together in a concord, without destruction one of another, to serve our use, if it came not only of God's goodness so to temper them ? How could the lire not hurn and consume all things, if it were let loose to go whither it would, and not staid in his sphere by the goodness of God, measm-ably to heat these inferior creatures to their riping ? Consider the huge suh- stance of the earth, so heavy and great as it is: how could it so stand stabSy in the space' as it doth, if God's goodness reserved it not so for us to travel on ? It is thou, 0 Lord, Pa. m. [s.] saith David, which hast founded the earth in his stability; and during thy word it shall never reel or fall down. Consider the great strong beasts and iishes, far passing the strength of man ; how fierce soever they be and strong, yet by the goodness of God they prevail not against us, but are under our subjection, and serve our use. Of whom came the invention thus to subdue them, and make them fit for oiu- commodities ? Was it by man's brain ? Nay, rather this invention came by the goodness of God, which inspired man's understanding to have his purpose of every creature. Who was if, saith Job, that put will and wisdom in man's Job 3S. [36.] head, but God only, of his goodness''? And as the same saith again, I perceive that every man hath a mind; but j7 [Job 33. 8.] is the inspiration of the Almighty that givelh understand- ing. It could not be, verily, good Christian people, that man of his own wit unholpen' should invent so many and divers devices in all crafts and sciences, except the goodness of almighty God had been present with men, and had stir- red their wits and studies of purpose to know the natures and disposition of all his creatures, to serve us sufficiently in our needs and necessities : yea, not only to serve our ne- cessities, but to serve our pleasiures and delight, more than necessity requireth. So liberal is God's goodness to us, to provoke us to thank him, if any hearts we have. The wise man, in his contemplation by himself, could not but grant this thing to be true, that I reason unto you. In his hands^v^iad.?. iis.j saith he, be we, and otir words, and all our wisdom, and all our sciences and works of knowledge ; for it is he that gave me the true instruction of his creatures, both to know the disposition of the world, and the virtues of the elements, ' space] place A. 1 unholpen] uphoMen B. *of his goodness] his goodness B. , Google 426 The Second Part of the Sermon the beginning and end of times, the change and diversities of them, the course of the year, the order of the stars, the natures of beasts, and the powers of them, the power of the winds, and thoughts of men, the differences of planets, the virtue of roots, and whatsoever is hid and secret in nature, I learned if. The artificer of all these taught me this wis- a. e. [13- dom. And further he saith, fVho can search out the things that be in heaven ? For it is hard for us to search such things as be on earth, and in daily sight afore us. For our wits and thoughts, saith he, be imperfect, and our po- licies uncertain. No man can therefore search out the meaning in these things, except thou givest toisdom, and sendest thy spirit from above. If the wise man thus con- fesseth all things" to be of God, why should not we ac- knowledge it? and by the knowledge of it consider our duty to Godward, and give" him thanks for his goodness ? I per- ceive that I am far here overcharged with the plenty and copy of matter, that might be brought in for the proof of this cause. If I should enter to shew how the goodness of almighty God appeared every where in the creatures of the world, how marvellous they be in their creation, how beau- tifiil" in their order, bow necessary they be to onr use ; all with one voice must needs grant their author to be none other but almighty God, his goodness must they needs extol and magnify every where : to whom be all honour and glory for evermore. The Second Part of the Homily for Rogation Week. In the former part of this homily, good Christian people, I have declared to your contemplation the great goodness of almighty God, in the creation of this world, with all the fur- niture thereof, for the use and comfort of man, whereby we might ratherP be moved to acknowledge oitr duty again to his majesty. And I trust it hath wrought not only beliefi in yon, but also it hath moved you to render your thanks secretly in your hearts to almighty God for his loving kind- ness. But yet peradventure some will say, that they can agree to this, that all that is good pertaining to the soul, or whatsoever is created with us in body, should come from God, as from the author of all goodness, and from none other. "■ all things] all these things A. p rallier] ihe ralher A. • and give] lo glue A. i belief J credit A. " beautiful] beautified A. , Google for Rogation Weak. 427 But of such things as be without them both, I mean such good things which we call goods of fortune, as riches, au- thority, promotion, and honour ; some men may think, that they should come of our industry and diligence, of our la- bour and travail, rather than supernaturally. Now then consider, good people, if any author there be of such things concurrent with'' man's labour and endeavour, were it meet to ascribe them to any other than to God ? as the Paynim' philosophers and poets did err, which took fortune, and made her a goddess, to be honoured for such things. God forbid, good Christian people, that this imagination should earnestly be received of us that be worshippers of the true God, whose works and proceedings be expressed manifestly in his word. These be the opinions and sayings of infidels, not of true Christians. For they indeed {as Job maketh mention) believe and say, that God hath his residence and Job. m. [i4.] resting-place in the clouds, and considereth^ nothing of our matters. Epicures they be that imagine that he walketh about the coasts of the heavens, and halh" no respect of these* inferior things, but that all these things should pro- ceed either by chance or^ at adventure, or else by disposi- tion of fortune, and God to have no stroke in them. What other thing is this to say, than as the foo) supposeth in hisps, u.[i.] heart, there is no God ? Whom we shall none otherwise re- prove, than with God's own words by the mouth of David : Hear, my people, saith he,^?- / am thy God, thy very God. Fb. 50. [7-12.] ^11 the beasts of the wood are mine; sheep and oxen that wander in'- the vnountains. I have the knowledge of all the fowls of the air; the beauty of the field is my handy-work; mine is the whole circuit of the world, and all theplenty that is in it. And again the prophet' Jeremy, Thinkest ^Aouier.aa. [23, that I am a God of the place nigh me, saith the Lord,and^-^ not a God far off? Can a man hide himself in so secret a comer, that I shall not see him? So not Ifulfl and replen- ish both heaven and earth ? saith the Lord. Which of these two should be most believed? Fortune, whom they paint to be blind of both eyes, ever unstable and unconstant in her'' wheel, in whose hands they say these things be ? or God, in whose hand and power these thmgs be indeed, who for his truth and constancy' was yet never reproved ? For his sight looketh through heaven and earth, and seeth all ' wilh] of B. r or] and A. • Paynim] Paynims B. • wander in] m ' considereih] consider A. " the prophet] by the prophet A, >■ haih] have A. i> her] their A. ' of these] to these A. ' constancy] , Google 438 The Second Part of Iht Sermon things presently with his eyes. KoJliing is too dark or hidden from his Iciiowiedge, not the privy thoughts of men's minds. Truth it is, that God is all riches, all power, all aiithority, Eill health, wealth, and prosperity ; of the which we should have no part without his liberal distribution, and except it came from him above, David first testifieth* of riches and p». 104. [ss.] possessions ; If thou givest good luck, they shall gather; andif thou openest thy hand,they shallbefullof goodness: but if thou turnest thy face, they shall be troubled. And Prov. 10. [aa,] Solomon saith. It is the blessing of the Lord that makelh rich men. To this agreeth that holy woman Ann, where 1 Sam. 2. [r, she saith in her song, It is the Lord that maketh the poor, ^■J and maketh the rich; it is he that promoteth andpulleth down; he can raise a needy man from Ms misery, and from the dunghill; he can lift up a poor personage to sit with princes, and have the seat of glory; for all the coasts of the earth be his. Now if any man will ask, what shall it avail us to know that every good gift, as of nature and for- tmie, (so called,) and every perfect gift, as of grace, con- cerning the soul, to be of God, and that it is his gift only ? Forsooth for many causes it is* convenient for us to know it; for so shall we know, if we confess the truth, who onght justly to be thanked for them. Our pride shall be thereby abated, perceiving nought to come of ourselves but sin and vice : ijf any goodness be in us, to refer all laud and praise for the same to almighty God. It shall make us not to ad- vance^ ourselves before our neighbour, to despise him for that he hath fewer gifts, seeing God giveth his gifts where he will. It shall make us, by the consideration of our gifts, jer. s. [03.] Hot to extol ouTselves before our neighbours. It shall make the wise man not to glory in his wisdom^, nor the strong man in his strength, nor the rich to glory in his riches, but in the living God, which is the author of all these; lest if we should do so, we might be rebuked with the words of icot, 4, [r.] St. P^al, ff^hat hast thou, that thou hast not received? ^nd if thou hast received it, why gloriest thou'' in thyself, as though thou hadst not received it? To confess that all good things Cometh from almighty God, is a great point of wis- dom, my friends : for so confessing, we know whither to re- sort for to have them, if we want ; as St, James biddeth' Jameai. [a.] US, Saying, If any man wanteth the gift of wisdom, let him ask it of God, that gives it; and it shall be given him. As the wise man, in the want of such a like gift, made his re- * testifieth] testiiielh it A. s in his wisdom] of his wisdom B. ■ il is] is il A. 'i gloriesl Ihou] gloriest A, 'aot to advance] to advance B. ' biddeth] bid A. , Google for Bogation Week. 429 course to God for it, as he teslifieth in his book : After I wisa. tf knew, saith he, that otherwise I could not be chaste, except God granted it, (and this was, as he there writeth, high wisdom, to know %vhose gift it was,).! made haste to the Lord, and earnesliy besought him, even from the roots of my heart, to have it. I would to God, my friends, that in our wants and necessities we would go to God, as St. James biddeth, and as the wise man teacheth us that he did, I would we believed steadfastly that God only gives them : if we did, we should'' not seek onr want and necessity of the devil and his ministers so oft as we do, as daily experience declareth it. For if we stand in necessity of corporal health, whither go the common people, but to charms, witchcrafts, and other delusions of the devil? If we knew that God were the author of this gift, we would only use his means appointed, and bide his leisure, till he thought it good for us to have it given ; if the merchant and worldly occupier knew that God is t!ie giver of riches, he would content him- self with so much as by just means, approved of God, he could get to his living, and would be no richer than truth would suffer him; he would never procure his gain, and ask his goods at the devil's hand, God forbid, ye will say, that any man should take his riches of the devil. Verily, so many as increase themselves by usury, by extortion, by perjury, by stealfh, by deceits and craft, they have their goods of the devil's gift. And all they that give themselves to such means, and have renounced the true means that God hath appointed, have forsaken him, and are become wor- shippers of file devil, to have their lucres and advantages. They be such as kneel down to the devil at his bidding, and worship him ; for he promiseth them for so doing, that he will give them the world, and the goods therein. They cannot otherwise better serve the devii, than to do his plea- sure and commandment : and his motion and will it is, to have us forsake the truth, and betake us to falsehood, to lies, and perjuries. They therefore which believe' perfectly in their heart that God is to be honoured, and requested for the gift of all things necessary, would use none other" means to relieve their necessities, but truth and verity, and would serve God to have competency of all thmgs necessary. The man ui his need would not relieve his want by stealth. The woman would not relieve her necessity and poverty by giving her body to other in adultery for gain. If God be the author indeed of life, health, riches, and welfare, let iia k should] would A. ■ none olher] no other A. , Google 430 The Second Pari of the Sermon make our recourse to him, as" the author, and we shall have it, saith St. James. Yea, it is high wisdom, by the wise man therefore, to know whose gift it is, for many other skills it is wisdom ta know and believe that all goodness" and graces be of God, as the author. Which thing well considered must needs make us think that we shall make account for that which God giveth us to possessP, and therefore shall make us to be more diligent well to spend them to God's glory, and to the profit of our neighbour, that we may make a good account at the last, and be praised for good stewards, that we may hear these words of our J judge: fVell done, good servant and faithful; thou hast been faithful in Hi He, I will make thee ruler over'i much ; go in into' thy master's Joy. Besides, to believe certainly God to be the author of all gifts' that we have, shall make us to be in silence and patience, when they be taken again from us. For as God of his mercy doth grant us them to use, so otherwhiles he doth justly take them again from us, to prove our patience, to exercise our faith, and by the means of the taking away of a few, to bestow the more warily those that remain, to teach its to use them the more to his glory, after he giveth Ihem to us again. Many there be that with mouth can say, that they believe that God is the author of every good gift that they have : but in the time of temptation they go back from this belief. They say it in word, but deny it in deed. Consider the custom" of the world, and see whether it be not true. Behold the rich man, that is endue^ with substance ; if by any adver- sity his goods be taken from him, how fumeth and fretteth be ! how murmureth he and despaireth ! He that hath the gift of good reputation, if his name be any thing touched by the detractor, how unquiet is he ! how busy to revenge his despite ! If a man hath the gift of wisdom, and fortune to be taken of some evil wilier for a fool, and is so reported, how much doth it grieve him to be so esteemed ! Think ye that these believe constantly that God is the author of these gifts? If they believe" it verily, why should they not pa- tiently suffer God to take away his gifts again, which he gave them freely, and lent for a time ? But ye will say, I could be content to resign to God such gifts, if he took them again from me : but now are they taken from me by • all gifts] all the gifts A. ibelieflbehalfA, " Consider ihe cuslom] Consider le the usage A. • believe] believed A. , Google for Rogation Week. 431 evil chances and false shrews, by naughty wretches ; how should I take this thing patiently ? To this may he an- swered, that almighty God is of his nature invisible, and Cometh to no man visibly*" after the manner of man, to take away his gifts that he lent. But in this point whatsoever God doth, he bringeth it about by his instruments ordained thereto. He hath good angels, be hath evil angels ; he hath good men, and he hath evil men; he hath hail and rain, he hath wind and tbimder, he hath heat and cold. Innumer- able instruments hath he, and messengers, by whom again he asketh such gifts as he commilteth to our trust, as the wise man confesseth, The creature miist needs wait, to serve hiswi«a. la.ta] maker, to be fierce against unjust men to their punishment. For as the same author saith. He armeth the creature to re- venge his enemies, and otherwhiles, to the probation of our faith, stirreth he up such storms. And therefore by what mean and instrument soever God takes from us his gifts, we must patiently take God's judgment in worth, and acknow- ledge him to be the taker and giver, as Job saith. The Lord Job i. tai.] gave, and the Lord took, when yet his enemies drave* his cattle away, and when the devil slew his children, and afflicted his body with grievous' sickness. Such meekness was in thai holy king and prophet David ; when he was re- viled of Semei in the presence of all his hosf", he took it . patiently, and reviled not again, but as confessing God to be the author of his innocency and good name, and olfering it to be at his pleasure : Let him alone, {saith he to one of his servants", that would have revenged such despite,) for God hath commanded him to curse David, and peradventure i Sam. is. [to- God intendeth thereby to render me some good turn for this '*'^ curse of him to-day. And tboiigli the minister otherwhiles doth evil in his act, proceeding of malice ; yet forasmuch as God turneth his evil act to a proof of our patience, we should rather submit ourselves'' in patience, than to have in- dignation at God's rod, which peradventure, when he hath corrected us to our nurture, he wiU cast it into the fire, as it deserveth. Let us in like manner truly acknowledge all our gifts and prerogatives to be so God's gifts, that we shall be ready to resign them iip at his will and pleasure again. Let us throughout our whole lives confess all good^ things to come from God'', of what name or nature soever they be, not of these corruptible things oniy, whereof I have » visibly] visible B. c servanw] knighls A. ' drave) drove A.. ' ourselves] ourself A. ' grievous] a grievous A. ' good] these A. ' his host] the host A. ' from God] of God A. >y Google 432 The Third Part of the Sermon now last spoken, but much more of all spiritual graces be- hoveable for our soul, without whose goodness no man is called (o faith, or staid therein, as I eViall hereafter in the next part of this homily declare to' you. In the mean season, forget not what hath already been spoken to you, forget not to be conformable^ in your judgments to thi; tn.ith of this doctrine'', and forget not to practise the same in the whole stale of yoiu- life, whereby ye shall obtain the blessing pro- mised by our saviour Christ ; Blessed be they which hear the word of God, and fulfil' it in life. Whicli blessing he grant to us all, who reigneth over all, one God in trinity, the Father, the Son, and the Holy Ghost; to whom be ail honour and glory for ever. Amen. The Third Part of the Homily for Rogation Week. 1 PROMISED to you to declare that all spiritual gifts and graces come'' specially from God. Let us consider the truth of this matter, and hear what is testified first of the gift of faith, the first entry into the Christian life, without the which no man can please God. For' St. Paul confess- Ephen [8.3 eth it plainly to be God's gifl, saying, Ftii/h is the gift of I Fei. I. [s.] (rod. And again, St. Peter saith, It is of God's power that ye he kept through faith to snlvution. Itisof the goodness of God that we favtlter not in oiu- hope unto him. It is verily God's work in us, the charity wherewith we love our brethren. If after our fall we repent, it is by him that we repent, which reacheth forth his merciful hand to raise us lip. If any will we have to rise, it is he that preventeth our will, and disposeth us thereto. If after contrition we feel oiu' conscience at peace with God through remission of our sin, and so be reconciled again to his favour, and hope to be his children and inheritors of everlasting life ; who worketh these great miracles in us ? Our worthiness, our deservings and endeavours, our wits, and virtue ? Nay verily, St. Paul will not sufifer flesh and clay to presume [2 001.5.16, to such arrogancy, and therefore saith, ^U is of God, '5.] which hath reconciled us to hlmseifby Jesus Christ. For Gad tufis in Christ tvhen he reconciled the world xinto himself. God, the Father of all mercy, wrought this high benefit unto us, not by his own person, but by a mean, by no less mean than his only beloved son, whom he t con form a hie] comfortable B. ' come] comelh A. " Ihis doclrine] his dooirine B. ' For] First A. ' fulfil] luimielh A. >y Google for Rogafion TVeek. 433 spared not from any pain and travail that might do us good. For upon him he put our sins, upon him he made our ransom ; him he made the mean betwixt us and him- self, whose mediation was so acceptable to God the Father, through his absolute™ and perfect obedience, that he took his act for a full satisfaction of all our disobedience and rebellion, whose rigliteonsness he took to weigh against our sins, whose redemption he would have stand against our damna- tion. In tins point, what have we to muse within ourselves, good friends ? I think no less than that which St. Paul said in the remembrance" of this wonderful goodness of God, Thank.^ be lo almighty God, through Christ Jesus ojit-koui.t. [aa.] Lord: for it is he, for ivhose sake loe received /his Ai^ACEphea. 2.8.3 gift of grace. For as hy htm (being the everlasting wis- CcmoBa. i, ifl.j dom) he toroughf all the world and that is contained there- in; so by him only and wholly would he have all things restored again in heaven and in earth. By this our hea- venly mediator therefore do we know the favour and mercy of God the Father ; by him know we his will and pleasure towards us; for Ae is the brightness of his father's glori/ji^eb.i.ia.j and a very clear image and pattern of his substance. It is he, whom the Father in heaven delighleth to have for his Mait. 3. [17.] well-beioved son, whom he authorized to be our teacher, [Man. 17, b.j whom he charged us to hear, saying, I/ear him. It is he,EpheB.i.r3.3 by whom the Father of heaven doth bless us with all spi- ritual and heavenly gifs; for whose sake and favour (writ- Jy Google 434 The Third Part of the Sermon how all is of God, by his son Christ, our Lord and saviour. Remember, I say once again, your duty of thanks, let them be never to want, still enjoini' yourself to continue in thanksgiving ; ye can offer to God no better sacrifice : pb. 50. [14.] for he saith himself, // is the mcrljice of praise and thanks that shall honour me. Which thing was well perceived of that holy prophet David, when he so earnestly spake to Ps. 103. [1,2.] himself thus: O my soul. Mess Ihou the Lord; and all that is within me, bless his holy name. I say once again, O my soul, bless titou the Lord, and never forget his manifold rewards. God give us grace, good people, to know these things, and to feel them in our hearts. This knowledge and feeling is not in oiirself ; by ourself it is not possible to come by it; a great"* pity it were that we should lose so profitable knowledge. Let us therefore meekly call upon that bountiful spirit, the Holy Ghost, which proceedeth from our father of mercy, and from our mediator Christ, that he would assist us, and inspire us with his presence, that in him we may be able to hear the goodness of God declared unto us to our salvation. For without his lively and secret inspiration can we"' uot once so much as speak the name of our mediator, as St. Paul plainly tcstifieth : 1 Cur. n. [3] A'o man can once name our Lord Jesiis' Christ, but in the Holy Ghost. Much less should we be able to believe and know these great mysteries that be opened to us by 1 Cur, 2. [11, Christ. St. Paul saiih, that no man can know what is '^^ of God, but the Spirit of God. ^s for us, saith he, we have received not the spirit of the world, but the spirit which is qf God; for this purpose ; that in that holy -Spirit we might knoiv the things that he given us by Christ. The wise man saith, that in the power and virtue of the Holy Ghost resteth all wisdom and all ability to know God, and to wisii. 9, [13.] please hun. For he writeth thus ; PFe know that it is not in man's power to guide his goings. No man can knoto tliy pleasure, except Ihou give-^t wisdom, and sendeM Ihy [Wiad, a. 10,] holy siiiritfrom above. Send him down therefore, prayet'h he to God, from the' holy heavens, and from the throne of thy majesty, that he utay he 'with me, and labour with me, that so I may know what is acceptable before tliee. Let us with so good heart pray, as he did, and we shall not fail but to have his assistance. For he is soon seen of them that love him, he will be found of them that seek him: for very li- beral and gentle is the spirit of wisdom. In his power shall >y Google for Rogalion Week. 435 we have sufficient ability to know our duly to God, in him shall we be comforted and couraged to walk in our duty, in him shall we be meet vessels to receive the grace of almighty God : for it is he that piirgeth and purifieth the mind by his secret worlcing, And he only is present every where by his invisible power, and containeth all things in his dominion. He lighleneth the heart to conceive worthy tiio\ighls to al- mighty God, he sitteth in the tongue of man to stir him lo apeak his honour; no language is hid from him, for he hath the knowledge of all speech, he only ministereih spi- ritual strength to the powers of our soul and body. To hold the way which God had prepared for us to wallc rightly in our journey, we must acknowledge that it is in the power of his spirit, which helpeth our infirmity. That itom.8. [m.i we may boldly come in prayer, and call upon almighty God as our father, it is by this holy Spirit, which makelh <3»i- *■ [c] intercession for us with continual sighs. If any gift we have, wherewith we may work (o the glory of God, and profit of out neighbour, all is wrought by his own and self- 1 cor. la. [&. same spirit, which maketh his distributions peculiarly to"-' every man as he will. If any wisdom we have, it is not of ourselves, we cannot glory therein, as begun of ourselves ; but we ought to glory in God from whom it came to us, as the prophet Jeremy wrJteth, Lei htm that rejoiceth, rejoice Jer. e. [m,] in this, that he understandelh and knmve/h vie; for I am the Lord, which sheto" merey, judgment, and righleoii.i- ness in the earth; for in these (hiiiffs I delight, sailh the Lord. This wisdom cannot be attained, but by the di- rection of the Spirit of God, and therefore it is called spi- ritual wisdom. And no where can we more certainly search for the knowledge of this will of God, (by the which we must direct all our works and deeds,) but in the holy scrip- fates, for they be they thai testify of him,sa\lh our saviour Johns. [39.3 Christ. It may be called knowledge and learning, that is other where gotten without" the word : but the wise man plainly testifieth, that they all be but vain, which have not wm. is. [l] in them the wisdom of God. We see to what vanity the old philosophers came, who* were destitute of this science^ gotton and searched for in his word. We see what vanity the school-doctrine is mixed with, for that in this word they sought not the will of God, but rather the will of reason, the trade of custom, the path of the fathers, the practice of the church: let us therefore read and revolve the holy scripture both day and night, for blessed is he that hath his^^- 1- 1:2.] >y Google 6, I23,J 436 The Third Part of the Sermon 1. 119. [lo;,] whole medilalion therein. It in that that ^iveth light to our B. 19. [?.j j;.gi to loatk by. It is that which giveth wisdom to the simple and ignorant In it may we find eternal life. In the holy scripfures find we Christ, in Christ find we God ; for he it is that is the express image of the Father. He that seeth Christ, seeth the Father. And contrari- wise, as St, Jerome saith, the ignorance of scripture, is the ignorance of Christ. Not to know Christ, is to be in dark- ness, in the ipidst' of our worldly and carnal light of reason and philosophy. To be without Christ, is to be in foohsh- coioBs.i,[i3.] ness; for he is the on! y wisdom of the Father, in whom it pleased him that all fulness and perfection should dwell. With whom whosoever is endued in heart by faith, and rooted fast in charity, hath laid a sure foundation to build Ephes. 3. [la,] on, whereby he may be able to comprehend with all saints what is the breadth, length'', and depth, and to Iinow the love of Christ, This universal and absolute knowledge is that wisdom which St. Paul wisheth= these Ephesiaiis to have, as under heaven the greatest treasure that can be ob- tained. For of this wisdom the wise man writeth thus of wiifl. 7. [u.] his experience : Ml good things came to me together with her, and innumerable riches throtighher hands. And add- tWisa. r. u.] eth moreover in that same place, She is the mother (j/" all these things: for she is an infniie treasure unto men, which whoso use, become parlakers of the love of God. I might with many words move some of this audience to search for this wisdom, to sequester their reason, to follow God's com- mandment, to cast from them the wits of their brains, to favour this wisdom, to renounce the wisdom and policy of this fond world, to taste and savour that whereunto the fa- vour and will of God hath called them, and willeth us finally to enjoy by his favour, if we would give ear. But I will liasle to the third part of my text, wherein is expressed rwisd. 7. 17, further in Sapience, how God giveth his elect to understand- 18.J jjjgd Qf j[jg motions of the heavens, of the alterations and circumstances of time. Which as it foUoweth in words more plentiful^ ui the text which I have last cited imto you, £0 it must needs follow in them that be endued with this spiritual wisdom. For as they can search where to find this wisdom, and know of whom to ask it ; so know they again that in time it is found, and can therefore at- temper themselves to the occasion of the time, to suffer no lime to pass away, wherein they may labour for this wis- • midst] middes A.B. ^ underslanding] an ■undersland- ' length] and iengih A. iug A, • wiBheili] wished A. ' plentiful] plentifully A. >y Google for Rogation Week. 437 dom. And io increase therein, they know how God of his infinite mercy and lenity giveth all men here time and place of repentance. And they see how the wicked, as Job writeth, abuse the same to their pride, and therefore do theiob34.i:i.j godly take the better hold of the time, to redeem it out of such use as it is spoiled in by the wicked. They which have this wisdom of God can gather by the diligent and earnest study of the worldlings of this present life, how they wail their times, and apply themselves to every occa- sion of time to get richesf, to increase their lands and patri- mony. They see the time pass away, and therefore take hold on it, in such wise, that otherwhiles they will with loss oi their sleep and ease, with sufi'ering many pains, catch the offer of their time, knowing that that which is past^ cannot be returned again; repentance may follow, but remedy is none^ Why should not they then, that be spiritually' wise in their generation, wait their time, to increase as fast in their state, to w^in and gain everlastingly ? They reason what a brute forgetfulness it were in man, endued with reason, to be ignorant of their times and tides, when they see the turtie-dove, the stork, and the swallow to wait their times; as Jeremy saith: The stork in the air knoweth Aer Jer. 8. [r.i appointed times ; the turtle, the crane'', and the swallow observe the time of their coming: but my people knoweth not the judgment nf Ifie Lord. St. Paul willeth us to re- EphM. [6. le.j deem the lime, because the days are euil. It is not the counsel of St. Paul only, but of all other that ever gave pre- cepts of wisdom. There is no precept more seriously given and command- ed, than to know the time. Yea, Christian men, for that they hear how grievously God complainetli, and threateneth in the scriptures them which will not know the time of his visitations, are learned thereby the rather earnestly to apply themselves thereunto. After our saviour Christ had prophesied wiih weeping tears of the destruction of Jern- salem, at the last he putteth the cause: For that Mof^Lukoio. [44,] hast not knoion the time of thy visitation. 0 England, ponder the time of God's merciful visitation, which is shewed thee from day to day, and yet wilt not regard it, neither wilt thoii with his punishment be driven to thy duty, nor with his benefits be provoked to thanks ! If thou knew- est what may fall upon thee for thine unthankfulness, thou wouldest provide for thy peace. Brethren, howsoever the ' 10 get riches] and to get riches B. ' spiritually] spiritual B. t past] oQce pasi A. ' ihe crane] and the crane A. >> is none] in oone B. , Google 438 The Third Fart of the Sermon world in generality is forgetful of God, let lis particularly attend to our time, and win the time with diligence, and apply ourselves to that light and grace that is offered us ; let us, if God's favour and judgments, which he worketh in our time, cannot stir us to call home to ourself to do that belonging' to our salvation, at the least way, let the malice of the devil, the naughtiness of the world, which we see exercised in these perilous and last times, wherein we see our days so danger- ously set, provoke us to watch diligently to our vocation, to walk and go forward therein. Let the misery and short transitory joys spied in the ca- sualty of oiu days move us while we have them in our hands, and seriously stir us to be wise, and to expend™ the gracious good wUl of God to us ward, which all the day long stretch- isaiahSB, [s,] etli" out Ms hauds, as the prophet sailh, unto us, for the most part his merciful hands, sometime his heavy hands, that we being learned thereby, may escape the danger that must needs iail on the unjust, who lead their days in felicity and pleasure, without the knowing of God's will toward them, but suddenly they go down into hell. Let us be found watchers, found in the peace of the Lord, that at the last day we may be found without spot, and blamele^ : yea, let us endeavour ourselves, good Chiistian people, diligently to keep the presence of his holy Spirit. Let us renounce all uncleanness, for he is the Spirit of purity. Let us avoid wi«a.i.[6,] all hypocrisy, for this holy Spirit will flee from that which is feigned. Cast we off all malice and all evil will, for this Spirit will never enter into an" evil-willing soul. Heb. 12. ri.3 Let us cast away all the whole lump of sin that standeth about us, for he will never dwell in that body that is sub- dued to sin. We cannot be seen thankful to almighty God, Beb. 10. I29.J and work such despite to tlie Spirit of grace, by whom we be sanctified. If we do our endeavour, we shall not need to fear. We shall be able to overcome all our enemies that light against us. Only let us apply ourselvesi' to accept that gracei that is offered us. Of almighty God we have comfort by his goodness, of our saviour Christ's mediation we may be sure. And this holy Spirit will suggest unto us that shall be wholesome, and confirm us in all things. Therefore it cannot be but true that St. Paul affirmeth : [Eoni.ii.36,] of him, by him, and in him be all things; and in him (after this transitory life well passed) shall we have ail 1 Cor. 15. [2s.] things. For St. Paul saith, When the Son of God shall ' helong-[ng] belong A. " an] any A. ■■ espend] extend A. p ourselves] onrself A. ■ slretoheili] sirelched A. t ihal grace] the grace A. >y Google for Rogation Week. 439 subdue all things unto Mm, then shall Ood he all in all. If ye will know how God shall be all in all, verily aiter this sense may ye understand it : in this worJd ye see that we be fain to borrow many things to our necessity, of many creatures: there is no one thing that siifficeth all our neces- sities. If we be an hungered, we lust for bread. If we be athirst, we seek to be refreshed with ale or wine. If we be cold, we seek for cloth. If we be sick, we seek to the phy- sician. If we be in heaviness, we seek for comfort of our friends, or of company: so that there is no one creature by itself that can content all our wants and desires. But in the world to come, in that everlasting fehcity, we shall no more beg and seek out particular comforts and commodities of divers creatures; bnt we shall possess iill that we can ask and desire, in God, and God shall be to us all things. He shall be to us both father and mother ; he shall be bread and drink, cloth, physician's comfort ; he shall be all things' to us, and that of much more blessed fashion, and more sufficient contentation, than ever these creatures were unto us, with much more delectation' than ever man's rea- son' is able to conceive. The eye of man is not able to be-icoi. hold, nor his ear can hear, nor it can be compassed in the heart of man, what joy it is that God hath prepared for them that love him. Let us all conclude then wilh one voice, with the words of St. Paul: To him which is able to do abundantly beyond^f^^- our desires and thoughts, according to the power working in us, be glory and praise in his church, by Christ Jesus for ever, world without end. t^tnen. >y Google EXHOETATION, To he spoken to such Parishes where they use their Perambulation'^ in Rogation Week; for the Over- sight of the Bounds and Limits y Google Fourth Pari of the Sermon for Rogation Week. 441 The more shame it were to fall out into immortal hatred among ourselves, for so brittle possessions, and so to lose oui eternal inheritance in heaven. It may stand well with charity for a Christian man quietly to maintain his right and just title. And it is the part of every good townsman, to preserve as much as heth in him the liberties, franchises, bounds, and limits of his town and country; but yet to strive for our very rights and duties with the breach of love aiid charity, which is the only livery of a Christian man, or with the hurt of godly peace and quiet, by which we be knit together in one general fellowship of Christ's family, in one common hoirse- hold of God, that is utterly forbidden. That doth God abhor and detest, which provoketh almighty God's wrath otherwhile'' to deprive' u.s quite of our commodities and li- berties, because we do so abuse them, for matters of strife, discord and dissension. St. Paul blamed the Corinthians for such contentious suing among themselves, to the slander of their profession before the enemies of Christ's religion, saying thus unto them: Now (here is utterly a fault a?nongic«t.t.ir.i you, because ye go to lata one mith another. Why rather sfiffer ye not wrong? Why rather suffer ye not harm? If St, Paul blameth the Christian men, whereof some of them for their own right went contentiously so to law, commend- ing thereby the profession of patience in a Christian man : if Christ our saviour would have us rather to suffer wrong, Mau, b. [39.] and to turn our left cheek to him which hath smitten the right, to suffer one wrong after another, rather than by breach of charity to defend our own : in what state be they before God, who do the wrong ! What curses do they fall into, who'' by false witness defraud either their neighbour' or township of his due right and just possession ; which will not let to take an oath by the holy name of God, the author of all truth, to set out falsehood™ and a wrong .' Knoio ye i cor, 6. [S.i not, saith St, Pau!, that the unrighteous shall not inherit the kingdom of God? What shall we then win to increase a little the bounds and possessions of the earth, and Jose the possessions" of the inheritance everlasting ? Let us therefore take such heed in maintaining of our bounds and posses- sions, that we commit not wrong by encroaching upon other. Let us beware of sudden verdict in things of doubt. Let us well advise ourselves to avouch that certairdy, whereof either we have no good knowledge or remembrance, or to claim that we have no just title to. Thou shall not (com- Deui. is. [h.! * olherwhile) otherwhiles A. ' their neighbourl neighbour A. ' dtprive] reprive A. ' who] which A. , Google 442 The Fonrfh Part nfthe Sermon maiideth almighty C.nd in his law) remove thy neighbour'' s mark, which they of old lime have set in their" inheritance, PfQ.,22. [28.J Thott s/>all not, saith Solomon, remove the ancient bounds ivhich thy/at/iers have laid. And,lesl we sbouid esfeerait to be but a light offence so to do, we shall understand, that it is reckoned among the curses of Gk)d pronounced upon Usui. S7. [ij.] sinners. Accursed he he, saith almighty God by Moses, who removeth his neighbour's doles and marks, and all the people shall say, answering .Amen thereto, as ratifying that curse upon whom it doth light. They do much provoke the wrath of God upon themselves, which use to grind up the doles and marks, which of ancient time were laid for the divisionP of meers and balks in the fields, to bring the own- ers to their right. They do wickedly, which do turn up the ancient terries of the fields, that old men beforetimes with great pains did tread out, whereby the lord's records (which be the tenant's evidences) be perverted and translated some- time to the disheriting of the right owner, to the oppression of the poor fatherless, or the poor widow. These covet- ous men know not what inconveniences they be the au- thors') of. Sometime by such craft and deceit be committed great disorders' and riots in the challenge of their lands, yea, sometimes murders and bloodshed, whereof thou art gnilty, whosoever thou be that givest the occasion thereof. This covetous practising therefore with thy neighbour's I Theea. 4. [6,] lands and goods is hateful to almighty God. Let no man subtilly compass or defraud his neighbour, biddeth St. Paul, in any manner of cause. For 6od, saith he, is a revenger of all such. God is the God of all equity and righteousness, and therefore forbiddeth ail such deceit and subtilty in his Levit, 19. [D5, law, by these words ; Fe shall not deal' unjustly in judg- 3^1 menl, in line, in loeighl, or measure. ]^e' shall have just balances, true weights, and true measures. False balance. Pro*. 20. [23.] saith Solomon, (/re att abomination unto the Lord. Ee- [Kom. II. 19.] member what St. Paul saith, God is the revenger of all wrong and injustice, as we see by daily experience, however it thrivech ungraciously which is gotten by falsehood and craft. We be taught by experience, how almighty God never suffereth the third heir to enjoy his father's wrong possessions, yea, many a time they are taken from himself in his own life-time. God is not bound to defend such pos- sessions as are" gotten by the devil and his counsel. God • their] thine A. ■ deal] do A. » ihe division] division A. ' Ye] Vou A. 1 the authors] authors A. " are] be A. ' disorders] discords A. , Google for Rogation IVeek. 443 will defend ail such men's goods and possessions, which by him are obtained and possessed, and will defend Ihem against the violent oppressor. So witnesseth Solomon, The /.or(/Pf°'['5. k,] will destroy the house o/ the proud man: but hewillstablisk the borders of the widow. No doubt oy »7,saith David, better i*"- ^- E'^.] is a little tntly gotten to the righteous man, t/ian the innu- merable riches of the wrongful man. Let us flee therefore, good people, all wrong practices in getting, maintaining, and defending our possessions, lands, and livelihoods^, our bounds and liberties, remembering that such possessions be all under God's revengeance. But what do we speak of house and land ? Nay, it is said in the scripture'', that God in his ire doth root up whole kingdoms for wrongs and oppressions, and doth translate kingdoms from one nation to another, for unrighteous dealing, for wrongs and riches gotten by deceit. This is the practice of the holy One, saith Daniel, to the in- Dan. 4, [it.j lent that living men may know, that the Most High hath power over* the kingdoms of men, and giveth them to whomsoever he will. Fnrlherraore, what is the cause of penury and scarceness, of dearth and famine ? Is it' any other thing but a token of God's ire, revenging our wrongs and injuries done one'' to another? Ye have sown m!(cA,f^sai[i-6-3.] (upbraideth God by his prophet Aggei,) and yet bring in little ; ye eat, but ye be not satisfied ; ye drink, but ye be not filled; ye clot he yourselves, but ye be not warm; and he that earneth his wages, pntteth it in a bottomless purse: ye looked" for much increase, but lo, it came to little; and when ye brought it home, {into your barns,) I did blow it atvay, saith the Lord. 0 consider therefore the ire of God against gleaners, gatherers, and incroachers upon other men's lands and possessions ! It is lamentable to see in some places, how greedy men use to plough and grate upon their neighbour's land that lielh next them : how covetous men now-a-days plough up so nigh the common balks and walks, which good men before time made the greater and broader, partly for the commodious walk of his neighbour, partly for the better shack in harvest -time, lo the more comfort of his poor neigh- bour's cattle. It is a shame to behold the insatiableness of some covetous persons in their doings: that where their an- cestors left of their land a broad and sufficient bier-balk, to carry the corpse to the Christian sepulture, how men pinch at such bier-balks, which by long use and custom ought to be inviolably kept for that purpose: and now they eilher » livelihoods] livelords B. • Is it] omitted A. J ill the soripliire] in scripture A. ' done one] one done A. ■ over] on A. ' lotiked] look A. , Google 444 TM Fourth Part of the Sermon quite ear them up, and turn the dead body to be borne far- ther about in ibe high streets ; or else, if they leave any such meer, it is too strait for two to walk on. These strange encroachments, good neighbours, should be looked upon. These should be considered in these days of our perambulations ; and afterwards'' the parties ad- monished'^, and charitably reformed, who be the doers of such private gaining, to the slander of the township, and the hinderancef of the poor. Your highways should be consi- dered in your walks, to understand where to bestow your days works, according to the good statutes provided for the same. It is a good deed of mercy, to amend the dangerous and noisome ways, whereby thy poor neighbour, sitting on his silly weak beast, foundereth not in the deep thereof, and so the market the worse served, for discouraging of poor victuallers to resort thither for the same cause. If now there- fore ye will have your prayers heard before almighty God, for the increase of your corn and cattle, and for the defence thereof from unseasonable mists and blasts, from hail and other such tempests, love equity and righteousness, ensue mercy and charity, which God most requireth at our hands. Levii. 19, [9, Which almighty God respecteds chiefly in making his civil [19-i'ni Cor. ^^"^^ f*"" his people the Israelites, in charging the owners 9. [9, 10.] * not to gather up their corn too nigh at harvest season, nor the grapes and olives in gathering time, but to leave behind some ears of com for the poor gleaners. By this he meant to induce them to pity the poor, to relieve the needy, to shew mercy and kindness. It cannot be lost, which for his sake is distributed to the poor. For he which ministereth seed to the sower, and bread to the hungry, which sendeth Joel a, 123, 2*.] down the early and latter rain \ipon your fields, so to fill up the barns with com, and the wine-presses with wine and oil ; he, I say, who recompenseth all kind of" benefits in the re- surrection of the just, he will assuredly recompense all mer- ciful deeds shewed to the needy, howsoever unable the poor Pros. s. [3, <.] is upon whom it is bestowed, 0, saith Solomon, /e^ not mercy and trutfifomake thee. Bind them about thy neck, saith he, andtorite them on the table of thy heart; soshalt thou fnd fuvoitr at God's hand. Thus honour thou the Lord with thy riches, and with the first-fruits of thine increase ; so shall thy bams be filled with abundance, and thy presses shall burst' with new wine : nay, * afterwards] afterward A. i respecteii] respecting B. ■ admonished) monished A. ' kind of] kinil A. 'the hioderancej lo Ihe hinder- ' bursl] brust A. , Google for Rogation Week. 445 God hath promised to open the windows of heaven upon the liberal righteous man, that he shall want nothing. He will repress" the devouring caterpillar, which should devour your fruits. He will give yoii peace and quiet to gather in youi" provision, that ye may sit every man under his own vine quietly, withotit fear of the ibreign enemies to invade you. He will give you not only food to feed on, but sto- machs and good appetites to take comfort of your fruits, whereby in all things ye may have sufficiency. Finally, he will bless you with all manner abundance in this transitory life, and endue you with all manner of benediction in the next world, in the kingdom of heaven, through the merits of our Lord and saviour : to whom with the Father and ihe Holy Ghost be all honour everlasting™. Amen. ii repress] express A. " everlasting] everlastingly A. , Google HOMILY The Slate of Malrimony. 1 HE word of almighty God doth testify and declare wlience the original beginning of matrimony cometh, and why it is ordained. It is instituted of God, to Ihe intent that man and woman should Hve lawfully in a perpetual friendship", to bring forth fruit, and to avoid fornication. By which mean'" a good conscience might he preserved on both parties, in bridling the corrupt inclinations of the flesh within the limits of honesty ; for God hath straitly forbidden all whoredom and \incleanness, and hath from time to time taken grievous punishment" of this inordinate lust, as all stories and ages have'' declared. Furthermore, it is also or- dained, that the church of God and his kingdom might by this kind of life be conserved, and enlarged, not only in that God giveth children by his blessing, but also in that they be brought up by the parents godly, in the knowledge of God's word, that thus^ the knowledge of God and true re- ligion might be delivered by succession from one to another, that finally many might enjoy that everlasting immortality. Wherefore, forasmuch as matrimony serveth us'' as well to avoid sin and oifence, as to increase the kingdom of God ; you, as all other which enter the statee, must acknowledge this benefit of God, with pure and thankful minds, for that he hath so ruled your hearts, that ye follow not the example of the wicked world, who set their delight in filthiness of sin, but'' both of you stand in the fear of God, and abhor aO iilthiness. For that is surely the singular gift of God, where the common example of the world declareth how the » friendship] friendly fellowship A. ' tlms] Ihis A. ii mean! means A. ' servelh us] ?ervelh A. ! ihe slale] tliat state A, , Google The Sermon of the State of Matrimony. 447 devil hath their hearts bound and entangled in divers snares, so that they in their wifeless slate inn into open abomina- tions, without any grudge of their conscience. Which sort of men that live' so desperately and filthy, what damnation tarrieth for them ! St. Paul describeth it to them, saying, Neither tvlioremonf^ers^, neither adulterers, s/iatl inherit^ ^ the kingdom of God. Thialiorrible judgment of God ye be escaped through his mercy,if so be that ye hve inseparalely, according to (Jod's ordinance. But yet I would not have you careless without watching. For the devil will assay to attempt all things to interrupt and hinder your hearts and godly purpose, if ye will give him any entry. For he will either labour to break this godly knot once begun betwixt you, or else at the least he will labour to incumber it with divers griefs and displeasures. And this is the principal' craft, to work dissension of hearts of the one from the other ; that whereas now there is pleasant and swcot love betwixt you, he will in the siead thereof bring in most bitter and unpleasant discord. And surely that same adversary of ours doth, as it were from above, assault man's nature and condition. For this folly is ever from our tender age grown up with us, to have a desire to rule, to think highly of ourself "', so that none thinketh it meet to give place to another. That wicked vice of stubborn will and self-love is more meet to break and to dissever the Jove of heart, than to preserve concord. Wherefore married persons must apply their minds in most earliest wise to con- cord, and must crave continually of God the help of his holy Spirit, so to rule their hearts and to knit their minds together, tiiat they be not dissevered by any division of dis- cord. This necessity of prayer must be oft in the practice" and using of married persons, that ofttimes" the one should pray for tiie other, lest hale and debate do arise betwixt them. And because few do consider this thing, but more few do perform it, (I say, to pray diligently,) we see how wonderful the devil deludeth and scometh this stale, how few matrimonies there be without chidings, brawlings, taunt- in gs, repentings, bitter cursings, and fightings. Which things whosoever doth commit, they do not consider that it is the instigation of the ghostly enemy, who taketh great de- light therein ; for else they would with all earnest endeavour strive against these mischiefs, not only with prayer, but also with all possible diligence. Yea, they would not give place llive]livelh A. ' whoremongers] whoremonger B • the principal] his pricoipal A. -ofourseiflbyour; « practice] occupyiii " ofltimes] olitime A , Google 44S The Sermon of the State of Matrimony. to the provocation of wrath, wliich stirreth them either to such rough and sharp words, or stripes, which is surely com- passed by the devil, whose temptation, if it be followed, must needs begin and weave the web of all miseries and sor- rows. For this is most certainly true, that of such begin- nings must needs ensue the breach of true concord in heart, whereby all love must needs shortly be banished. Then can it noti' be bnt a miserable thing to behold, that yet ihey are of necessity compelled to live together, which yet cannot be in quiet together. And this is most customably every where to be seen. But what is the causei thereof? Forsooth, be- cause they will not consider the crafty trains of the devil, and therefore give'' not themselves to pray to God, that he would vouctisafe to repress his power. Moreover, they do not consider how they promote the purpose of the devil, in that they follow the wrath of their hearts, while they threat one another, while they in their folly turn all upside down, while they will never give over theiv right, as they esteem it ; yea, while many times they will not give over the wrong part indeed. Learn thou therefore, if thou desirest to be void of all these miseries, if thou desirest to live peaceably and comfortably in wedlock, how to make thy earnest prayer to God, that he would govern both your hearts by the holy Spirit, to restrain the devil's power, whereby your concord may remain perpetually. But to this prayer must be joined a singular diligence, whereof St. Peter giveth this' precept, saying, You husbands, deal with your wivex according to knowledge, giving honour to the wife, as vnto the weaker vessel, and as unto I hem that are heirs also of the grace of life, that your prayers be not hindered. This precept doth particularly pertain to the husband : for he ought to be the -leader and author of love, in cherislung and increasing con- cord; which then sliall take place, if he will use mode- ration", and not tyranny, and if he yield sometliing' to the woman. For the woman is a weak creature, not endued with like strength and constancy of mind ; therefore they be the sooner disquieted, and they be the more prone to all weak affections and dispositions of mind, more than men be ; and lighter they be, and more vain in their phantasies and opinions. These things must be considered of the man, that he be not too stiff, so that he ought to wink at some things, and must gently expound all things, and to forbear. How ■ihi.'i] his A. ■ nioiieraUoii) measurableness A. ' something] some Ihiiigs A. , Google The Sermon of (he Slate of Matrimony. 449 beit, ihe common sort of men doth judge that such mode- ration slioiild not become a man ; for they say, that it is a token of womanish' cowardness, and therefore they think that it is a man's part to fume in anger, to fight with fist and staff', Howbeit, howsoever they imagine, undoubtedly St. Peter doth better judge what should be seeming to a man, and what he should most reasonably perform. For he saith, Reasoning should be used, and nol fighting. Yea, [i Pet 3- 9.3 he saith more, that the woman ought lo have a certain ho- ti Psi. 3, 7.j nour attributed to her ; that is to say, she must be spared and borne with, the rather for that she is the weaker vessel, of a frail heart, inconstant, and with a word soon stirred to wrath. And therefore, considering these her frailties, she is to be the rather spared. By this means thou shaLt not only nourish concord, but shall have her heart in thy power and will. For honest natures will sooner bo retained to do their duties^, rather by gentle words than by stripes. But he which will do all things vrith. extremity and severity, and doth use always rigour in words and stripes, what will that avail in the conclusion ? Verily nothing, but that he thereby settelh forward the devil's work, he banisheth away concord, charity, and sweet amity, and bringeth in dissension, hatred, and irksomeness, the greatest griefs that can be in the mu- tual love and fellowship of man's life. Beyond all this, it bringeth anoiher evil therewith, for it is the destruction and interruption of prayer : for in the time that the mind is oc- cupied with dissension and discord, there can be no Ime prayer used. For the Lord's prayer hath not only a respect to particular persons, but to the whole universal; in the which we openly pronounce, that we will forgive them which have' offended against us, even as we ask forgiveness of our sins of God. Which thing how can it be done rightly, when their hearts be at dissension ? How can tliey pray each for other, when they be at hate betwixt themselves ? Now, if the aid of prayer be taken away, by what means can tliey sus- tain themselves in any comfort ? For they cannot otherwise either resist the devil, or yet have their hearts staid in stable comfort in all perils and necessities, but by prayer. Thus all discommodities, as well worldly as ghostly, follow this froward testiness, and cumbrous fierceness in manners, which be more meet for brute beasts than for reasonable creatures. St. Peter doth not allow these things ; but the devil desireth them gladly. Wherefore take the more heed. And yet a man may he a man, although he doth'' not use such extre- >y Google 450 The Sermon of the State of Matrimony. mity, yea, although' he should dissemble some things in his wife's manners. And this is the part of a Christian man, which both pleasefh God, and serveth also in good use to the comfort of their marriage state. Now as concerning the wife's duty. What shall become her ? shall she abuse Ihe gentleness and humanity of her husband, and, at her plea- sure, turn all things upside down ? No, surely ; for that is far repugnant against God's commandment ; for thus doth jPei.3.[io St. Peter preach to them, Ye toives, be ye in stihjeclion to obey your otvn husbands^ To obey is another thing than to control or command, which yet ihey may do to their chil- dren, and to their family: but as for their husbands, them must they obey, and cease from commanding, and perform subjectioiL For this surely doth nourish concord very much, when the wife is ready at hand at her husband's com- mandment, when she will apply herself to his will, when she endeavoureth herself to seek his contentation, and to do him pleasure, when she will eschew all things that might offend him ; for thus wil! most truly be verified the saying of the poet, " A good wife by obeying her husband shall bear the rule, so that he shall have a delight and a gladness the sooner at all times to return home to her." But, on the con- trary part, " when the wives be stubborn, froward, and ma- lapert, their husbands are compelled thereby to abhor and flee from their own houses, even as they should have battle with their enemies," Howbeit, it can scantly be, but that some offences sheill sometime chance betwixt them : for no man doth live without fault, specially, for that the woman is the more frail party .^ Therefore let them beware that they stand not in their faults and wilfulness ; hwt rather let them acknowledge their follies and say, My husband, so it is, that by my anger I was compelled to do this or that : for- give it me, and hereafter I will take better heed. Thus ought the woman more^ readily to do, the more they be ready to oifend. And they shall not do this only to avoid strife and debate, but rather in the respect of the command- ment of God, as St, Paid expresseth it in this form of words : Ephos. B, [2?, Lei teomen he subject to their husbands, as to the Lord : for ^■^ the husband is the head of the. tvoman, as Christ is the head of the church. Here you understand, that God hath com- manded that ye should acknowledge the authority of the husband, and refer to him the honour of obedience. And St. Peter saith in that place before^ rehearsed, that holy ' althnugli] though A. 'the woman more] women the ' husbands] husband A. more A. * party] pan A, I before] afore A. >y Google Tht Sermon of the State of Matrimony. 451 matrons did in former time'' deck themselves, not with gold and silver, but in putting their whole hope in God, and in obeying their husbands ; as Sarali obeyed Abraham, calling him lord ; whose daughters ye be, saith he, if ye follow her [i vei. s. 6.] example. Ttiis sentence is very meet for women to print in their remembrance. Truth it is, that they must specially feel the grief' and pains of their matrimony, in that they re- linquish the liberty of their own rule, in the pain of their travailing, in the bringing up of their children. In which offices they be in great perils, and be grieved with great af- flictions, which they might be without, if they lived out of matrimony. But St. Peter saith, thai this is the chief or-Zi^efS-S-i fiament of holy matrons, in that they set their hope and trust in God''; that is to say, in that they refused not from marriage for the business thereof, for the griets' and perils thereof; but committed all such adventures to God, in most sure trust of help, after that they have called upon his aid. 0 woman, do thou the like, and so shalt thou be most ex- cellently beautiful before God and all his angels and saints, and thou needest not to seek further for doing any better works. For, obey thy husband, fake regard of his requests, and give heed unto him to perceive what he reqnircth of thee, and so shalt thou honour God, and live peaceably in thy house. And beyond all this™, God shall follow thee with his benediction, that all things shall well prosper, both to thee and to thy husband, as the psalm saith. Blessed is V^'- 1^- '-i i the manwhiehfeareth God, and wulketh in his ways; thou shalt have thefruil qf thine own hands; happy shall thou be, and well it shall" go with thee. Thy xoife shall be as a vine, plentijiilly spreading about thy house. Thy children shall be as the young springs of the olives about thy fable, Lo, thus shall that man he bkssed,saithD3.vid, thatfeareth the Lord. This let the wife have ever in mind, the rather admonished thereto by the apparel of her head, whereby is signified, that she is under covert or obedience" of her hus- band. And as that apparel is of nature so appointed, to de- clare her subjection; so biddeth St. Paul, that all other of her raiment should express both shamefacedness and so- briety. For if it be not lawful for the woman to have her head bare, but to bear thereon the sign of her power, where- soever she goeth; more is it required that she declare the thing that is meant thereby. And therefore these ancient ^ in former lime] sometimes A. " all this] this A. ' grief] griefs A. " ii shall] shall it A. ' in God] of God A. " or obedience] and obedience A. ■ griefs] gifts B. >y Google The Sermon of the S/ale of Matrimony. 1 of Ihe old world called their husbands lords, and shewed them reverence in obeying them. But peradventure she will say, that those men loved their wives indeed. I know that well enough, and bear it well in mind But when I do admonish you of your duties, then call not to consi- deration what their duties be. For when we ourselves do teach out children to obey us as tlieir parents ; or when we reform our servants, and tell them that they should obey their masters, not only at the eye, but as the Lord*" ; if they should tell us again onr duties, we shouldi not think it well done. For when we be admonished of our duties and fauhs, we ought not then to seek what other men's duties be. For though a man had a companion in his fault, yet should he not' thereby be without his fault. But this must be only looked on, by what means thou mayest make thyself without blame. For Adam did lay the blame iipon the woman, and she tiirned it unto the serpent : but yet neither of them was thus excused. And therefore bring not such excuses to me at this time, but apply all thy diligence to hear thine obe- ■ dience to thy husband'. For when I take in hand to .ad- monish thy husband to love thee, and to cherish thee ; yet will I not cease to set out the law that is appointed for the woman, as well as I would require of the man what is writ- ten for his law. Go thou therefore about such things as be- cometh thee only, and shew thyself tractable to thy husband. Or rather, if thou wilt obey thy husband for God's precept, then allege such things as be in his duty to do ; but perform thou diligently those things which the law-maker hath charged thee to do : for thus is it most reasonable to obey God, if thou wilt not suffer thyseif'to transgress his law. He that loveth his friend seemeth to do no great thing : but he that honoureth him that' is hurtful and hateful to him, this man is worthy most" commendation : even so think you'', if thou canst suffer an extreme husband, thou shait have a great reward therefore : but if thou lovest him only because he is gentle and courteous, what reward will God give ihee therefore ? Yet I speak not these things, that I would wish the husbands to be sharp towards their wives : but I exhort the women, that tliey would patiently bear the sharpness of their husbands. For when either parts do their best to perform their duties the one to the other, then fol- loweth thereon great profit to their neighbours for their IP the Lord] to ihe Lord A. ' him Ihal] that B, 'should) would A. <• mosl] much A. • should he nol] should not he A. i you] thou A. ■ thine husband] thy husband A. , Google The Sermon of the Slate of Matrimony. 453 e^imple's sake. For when the woman is ready to suffer a ^rp husband, and the man will not extremely entreat his stubborn and troublesome wife, then be ah things in quiet, as in a most sure haven. Even thus was it done in old time, that every one did their own duty and office, and was not busy to require the duty of their neighbours. Consider, I pray thee, that Abraham took to him his brother's son ; bis wife did not blame him therefore. He commanded him to go with him a long journey : she did not gainsay it, but obeyed his precept. Again, after all those great miseries, labours, and pains of that journey, when Abraham was made as lord over all, yet did he give place to Lot of his superiority : which matter Sara took so httle to grief, that she never once suffered her tongue to speak such words as the common manner of women is wont to do in these days, when they see their husbands in such rooms, to be made underlings, and to be put under their youngers: then they upbraid them with cumbrous lalk, and call them fools, dastards, and cowards for so doing. But Sara was so far from speaking any such thing, that it came never into her mhid and thought so to say, but ■Bowed the w siom and will of her husband. Yea, be- sides^ all this alter the said Lot had thus his will, and left to his uncle the less^ portion of land, he chanced* to fell into extri,me peril ; which chance when it came to the knowledge of th *■ said patriarch, he incontinently put all lus men m harness and prepared himself, with all his family ^d friends, against the host of the Persians. In which *^sse, Sara did not comisei him to the contrary, nor did say, *s then might have been said. My husband, whither goest ttiou so unadvisedly ? Why runnest thou thus on head ? Why dost thou offer thyself to so great perils, and art thus 'Widy to jeopard thine own life, and to peril the lives cf all 4ine, for such a man as hath done thee such wrong ? At *he least way, if thou regardest not thyself, yet have com- passion on me, which for thy love have forsaken my kindred *lld my country, and have the want both of my friends and ™&folks, and am thus come into so far countries with thee ; We pity on me, and make me not here a widow, to cast ^ into such cares and troubles. Thus might she have ^^id : but Sara neither said nor thought such words, but *e kept herself in silence in all things. Furthermore, all •tot time when she was barren, and took no pains'' as other *omen did, by bringing forth fruit in his house, what did >y Google 454 The Sermon nf the. Sia/e of Matrimony. he? He complainud not "> his wife, hut to almighty God. And consider how enlicr ol' them did their duties as became them : for neither did he despise Sara because she was bar- ren, nor never did cast it in her teeth. Consider again how Abraham expelled the handmaid out of the house, when she required it : so that by this I may truly prove, that the one was pleased and contented with the other in all things ; but yet set not your eyes only on this matter ; but look fur- ther what was done before this, that Agar used her mistress despitefully, and that Abraham himself was somewhat pro- voked against her; which must needs be an intolerable matter and a painful, to a freehearted woman and a chaste. Let not therefore the woman be too busy to call for the duty of her husband, where she should be ready to perform her own ; for that is not worthy any great commendations'. And even so again, let not the man only consider what belongeth"* to the woman, and to stand too earnestly gazing thereon ; for that is not his part or dnty. But, as I have said, let either party" be ready and willing to perform that which belonged! especially to themselves^ For if we be bound to hold out our left cheek to strangers, which will smite us on the right cheek ; how much more ought we to suffer an extreme and unkind husband ! But yet I mean not that a man should beat his wife ; God forbid that ; for that is the greatest shame that can be, not so much to her that is beaten, as to him that doth the deed. But if by such fortune thou chancest upon such an husband, take it not too heavily; but suppose thou that thereby is laid up no small reward hereafter, and in this life time no smail commendation to thee, 'f thou canst be quiet. But yet to you that be men, thus I speak ; let there be none so grievous fault to compel you to beat your wives. But what say I ? your wives ! No, it is not to be borne with, that an honest man should lay hands on his maid-servant to beat her. Wherefore, if it be a great shame for a man to beat his bond-servant, much more rebuke it is to lay violent hands upon his free-woman. And this thing may be well under- stoode by the laws which the Paynims haxG^ made, which doth discharge her any longer to dwell with such an hus- band, as unworthy to have any further company with her that doth smite her. For it is an extreme point, thus so vilely to entreat her like a slave,, that is fellow to thee of ° comniendations] commendation A. to themself A, * belongeth] longeth A, i may be well understood] may • party] parties A. we well understand A. ' especially to tbemsdves] specially ' have] haili A. , Google Th& Sermon of the Slate of Matrimony. 455 tby life, and so joined' unto thee beforetime in the necessary- patters of thy hving. And thereibre a man may well liken such a man (if he may be called a man, rather than a wild beast) to a killer of his father or his mother. And whereas we be commanded to forsake onr father and mother for our wives' sake, and yet thereby do work them none injury, but do fnlfil the law of God; how can it not appear then to be a point of extreme madness, to entreat her despitefuily, for whose sake God hath commanded thee to leave parents ? Yea, who can suffer such despite ? Who can worthily ex- press the inconvenience that is, to see what weepings and waihngs be made in the open streets, when neighbours run ti^ther 10 the house of so unruly an husband, as to a bed- lannnan, who goeth about to overturn all that he hath at home? Who would not think that it were better for such a man to wish the ground to open and swallow'' him in, than ooce ever after to be seen in the market? But peradventure thou wilt object, that the woman provoketh thee to this point. But consider thou again, that the woman is a frail veesel, and thou art therefore made the ruler and head over her, to bear the weakness of her in this her subjection. And therefore study thou to declare the honest commendation of &ine authority ; which thou canst no way better do, than to forbear to urge' her in her weakness and subjection. For even as the king appeareth so much the more noble, the awre excellent and noble he maketh his officers and lieu- tenants, whom if he should dishonour, and despise the au- tbority of then- dignity, he should deprive himself of a great part of his own honour : even so, if thou dost despise her that is set in the next room beside thee, thou dost much derogate and decay the excellency and virtue of thme own •Bthority. Recount all these things in thy mind, and be gentle and quiet. Understand that God hath given thee diildren with her, and art made a father, and by such rea- son appease thyself. Dost thou nof" see the husbandnien, what diligence ihev use to till that ground which once they ^Vfi taken to farm, though it be never so full of faults ? As fi»'an example, though it be dry, though 'it bnngeth forth Weeds, though the soil cannot bear too much wet ; yet he Wleth it, and so winneth fruit thereof: even in like manner, if thou wouldest use like diligence to instruct and order the niind of tby spouse, if thou wouldest diligently apply thy- self to weed out by little and little the noisome weeds of un- «>aiely manners out of her mind, with wholesome precepts, >y Google 456 Tke Sermon of the Slate of Matrimony. it could not be, but in time thou shouidest feel" the plea- sant fruit thereof to both your comforts. Therefore that this tiling chance not so, perform this thing that I do here coun- sel thee : whensoever" any displeasant malter riseth at home, if thy wife hath done aught amiss, comfort her, and increase not the heaviness. For" though thou shouidest be grieved ■with never so many things, yet shalt thou find nothing more grievous than to want the benevolence of thy wife at home. What offence soever thou canst name, yet shalt thou find none more intolerable than to be at debate with thy wife. And for this cause most of all oughtest thou to have this love in reverence. And if reason moveth thee to bear any burden at any other men's hands, much more at thy wife's. For if she be poor, upbraid her not; if she be simple, taunt her not, but be the more courteous: for she is thy body, and made one flesh with thee. But thou peradventure wilt say, that she is a wrathful woman, a drunkard, and beastly, without wit and reason. For this cause bewail her the more. Chafe not in anger, but pray unloP almighty God. Let her be admonished and helpedi with good counsel, and do thou Illy best endeavour, that she may be delivered of ail these affections. But if thou shouidest beat her, thou shalt increase her evil affections : for frowardness and sharp- ness is not amended with frowardness, but with softness and gentleness. Furthermore, consider what reward thou shalt have at God's band: for where thou mightest beat her, and yet, for the respect of the fear of God, thou wilt abstain and bear patiently her great offences, the rather in respect of that law, which forbiddeth that a man should cast out his wife, what fault soever she be cumbered with, thou shalt have a very great reward; and before the receipt of that reward, thou shalt feel many commodities. For by this means she shall be made the more obedient, and thou for her sake shalt be made the more meek. It is written in a story of a certain strange philosopher,, which had a cursed wife, a froward, and a drunkard ; when he was asked for what consideration he did so bear her evil manners, he made answer, "By this means," said he, "I have at home a schoolmaster, and an example how I should behave myself abroad: for I shall," saith he, "be the more quiet with others', being thus daily exercised and taught in the for- bearing of her." Surely it is a shame that Faynims should be wiser than we ; we, 1 say, that be commanded to resem- ■ feel] find A. < helped] holpen A. ' whensoever] whatsoeTer A. ' others] olher A. » nnlo] to A. >y Google The Sermon of the Slate of Matrimony. 457 bie" angels, or rather God himself, through meekness. And for the love of vh-tue, this said philosopher Socrates would not expel his wife out of his house. Yea, some say that he did therefore marry his wife, to learn this virtue by that occasion. Wherefore, seeing many men be far behind the wisdom of this man, my counsel is, that first, and before all things, a mail' do liis best endeavour to get him a good wife, endued with all honesty and virtue : but if it so chance that he is deceived, that he hath chosen such a wife as is neither good nor tolerable, then let the husband follow this philosopher, and let him instruct his wife in every condi- tion, and never lay these matters to sight. For the mer- chantman, except he first be at composifion with his factor to iise his interfairs" quietly, he will neither stir his ship to sail, nor yet will lay hands upon his merchandise : even so, let us do ail things, that we may have the fellowship of our wives, which is the factor of all our doings at home, m great quiet and rest. And by these means all things shall prosper quietly, and so shall we pass through the dangers of the ttoublous sea of this world. For this state of life will be more honoiu-able and comfortable than our houses, than servants, tlian money, than lands and possessions, than all things that can "be told. As all these, with sedition and discord, can never work us any comfort ; so shah all things him to our commodity and pleasure, if we draw this yoke in one concord of heart and mind. Whereupon do your best endeavour, that after this sort ye use your matrinionyj and so shall ye be armed on every side. Ye liave escaped the snares of the devil, and the milawful lusts of the flesh ; ye have the quietness of conscience by this institution of matrimony, ordained by God : therefore use oft prayer to him, that he would be present by you, that he would con- tinue concord and charity betwixt you. Do the best ye can of your parts, to custom yourselves to softness and meekness, and bear weil in worth such oversights as chance ; and thus shall your conversation be most pleasant and com- fortable. And although (which can no otherwise be) some adversities shall ibllow,and otherwhiles now one discommo- •iity, now another shall appear ; yet in this common trouble and adversity, Uft up both your hands unto heaven, call tpon the help and assistance of God, the author of your marriage, and surely the promise of relief is at hand. For Christ affirmeth in his gospel. Where two or three be ga-i^ tkered together in my name, and be agreed, tchat matter « interfairi] inieraflairs A, , Google 458 The Sermon o/ihe Slale oj iyiatrimojiy. soever Ihei/ pray for, it shall be granted them of my hea- ve nti/ father. Why therefore sliouldest tfiou be afraid of the danger, where thou hast so ready a promise, and so nigh an heip? Furthermore, you must understand how ne- cessary it is for Christian folk to bear Christ's cross : for else we shall never feel how comfortable God's help is unto us. Therefore give thanks to God for his great benefit, in that ye have taken upon you this state of wedlock; and pray you instantly, that almighty God may luckily defend and maintain you therein, that neither ye be overcome* with any temptations J', nor with any adversity. But, be- fore all things, take good heed that ye give no occasion to the devil to let and hinder your prayers by discord and dis- sension : for there is no stronger defence and stay in all our life, than is prayer ; in the which we may call for the help of God, and obtain it; whereby we may win his blessing, his grace, his defence, and protection, so to continue therein to a belter life to come : which grant us, he that died for us all, to whom be aU honour and praise for ever and ever. Amen. J iemptatiiins] lemplation A. , Google HOMILY r ORASMUCH as man, being not boin to ease and rest, but to lahoLir and travail, is by corruption of nature through sin so far degenerated and grown out of kind, tbat he laketh idleness to be no evil at all, but rather a commendable thing, seemly for those that be wealthy; and therefore is greedily embraced of most part of men, as agreeable to their sensual affection, and all labour and travail is diligently avoided, as a thing painful and repugnant to the pleasure of the flesh ; it is necessary to be declared unto you, that by the ordi- nance of God, which he hath set in the nature of man, every one ought, in his lawful vocation and calling, to give himself to labour; and that idleness, being repugnant to the same ordinance, is a grievous sin, and also, for the great inconveniences and mischiefs which spring thereof, an in- tolerable evil; to the intent that, when ye understand the same, ye may diligently flee froin it, and on the other part earnestly apply yourselves, every man in his vocation, to honest labour and business, which as it is enjoined unto man by God's appointment, so it wanteth not his manifold bless- ings and sundry benefits. Almighty God, after that he had created man, put him into paradise, that he might dress and keep it : but when he had transgressed God's commandment, eating the fruit of the tree which was forbidden him, almighty God forth- with did cast him out of paradise into this woful vale of Gen. a, rsaj misery, enjoining him to labour the ground that he was taken out of, and to cat his bread in the sweat of his face ah the days of his hfe. It is the appointment and will of C^od, that every man, during the time of this mortal and transitory life, should give himself to some" honest and godly exercise and labour, and every one follow'' his own ■ some] such. B. ' fullow] lo do A, , Google 460 The. Sermon against Idleness. ;i!tiS. (7-3 business, and to walk uprightly in his own caiUng, ju saith Job, is horn to labour. And we are commatidai^ Ecciua. r. [16.] Jesns Sirach, not to hate painful works, neither husband^'- or other such mysteries of travail, which the Highest^.' Prov. 5, [15.] created. Tlie wise man also exhortcth us to drinkt^ tvaters of our own cistern, atid of the rivers that nm o^/ o/ the mid^l' of our own ivell; meaning thereby that w should live of our owti labours, and not devour the labon^ iThesn. 3. [11, of Other. St, Paul hearing that among the Thessalonian '^^ there were certain that lived dissolutely and out of order that is to say, which did not work, but were busy-boiiies ^ not getting their own living with their own travail, but eai' ing other men's bread of free cost ; did command the said Thessalonians, not only to withdraw themselves, and abstain from the familiar company of such inordinate persons but also, that, if there were any such among them tliat would not labour, the same should not eat, nor have any Uvins at other men's hands. Which doctrine of St. Paul, no doubt is grounded upon the general ordinance of God, wiiich is' that every man s>iould labour ; and therefore it is to be' obeyed of all men, and no man can justly exempt himself from the same. But when it is said, all men should labour it is not so straitly meant, that all men should'' use handy labour: but as there be divers sorts of labours', some of the mind, and some of the body, and some of both; so every one {except by reason of age, debility of body, or want of health, he be unapt to labour at all) ought both tor the getting of his own living honestly, and for to profit others, in some kind of labour to exercise himself, accord- ing as the vocation, whereunto God hath called him, shall require. So that whosoever doth good to the commonweal and society of men with his industry and labour, whether '& be by governing the commonweal publicly, or by bearing public office or ministry, or by doing any common necessary affairs of his country, or by giving counsel, or by teaching and instructing others, or by what other means soever he be occupied, so that a profit and benefit redound thereof unto others, the same person is not to be accounted idle, though he work no bodily labour; nor is to be denied bis living, if he attend his vocation, though he work not with his hands. Bodily labour is not required of them, which by reason of their vocation and office are occupied in the labour of the mind, to the succour'" and help of others. St. Paul es- fhould] should should B. >y Google The Sermon against Idleness. 461 horteth Timothy to eschew and refuse idle widows, which i Tim. b. (laj fo about from house to house, because they are not only idle, but prattlers also, and busy-bodiex, speaking things which are not comely. The prophet Ezechiel, declaring what the sins of the city of Sodom were, reclioneth idleness to be one of the principal. The sins, saith lie. of Sodom were these; E««i.. is. [« 3 pride, fulness of meat, abundance, and idleness: the%et\\m^2 had Sodom aad her daughters, meaning the cities subject 10 \^t. The horrible and strange kind of destruction of that city, and al! the country about the same, which was fire and brimstone raining from heaven, most manifestly declareth what a grievous sin idleness is, and ought to ad- monish lis to flee from the same, and embrace honest and godly labour. But if we give ourselves to idleness and sloth, to lurking and loitering, to wilful wandering, and wasteful spending, never sctiiing' ourselves to honest labour, but liv- ing like drone bees by the labours of other men, then do we break the Lord's commandment, we go astray from our vo- cation, and incur the danger of God's wrath and heavy dis- pleasure, to our endless destruction, except by repentance we turn again unfeigiiedly unto God. The inconveniences and mischiefs that come of idleness, as well to man's body as to his soul, are more than can in short time be well rehearsed. Some we shall declare and open unto you, that by considering them ye may the better with yourselves ga- ther the rest. Jin idle hand, saith Solomon, maketh poor, f™.. 10, [*.] hut a quick labouring hand maketh rich. Again, He I ha fP^^-n in. ■} tilleth his land shall have plenleousness of bread; but he that flowetk in idleness is a very fool, and shall have po- verty enough. Again, a slothful body loill not go to plough P"' m, m ] for eold of the winter ; therefore shall he go a begging in summer, and have nothing. But what shall we need to stand much about the provmg of this, that poverty followeth idleness ? We have too mnch experience thereol' (the thing is the more to be lamented) in •his reahn. For a great part of .the beggary that is among the poor can be imputed to nothing so much as to idleness, and to the negligence of parents, which do not bring up their children either in good learning, honest labour, or some commendable occupation or trade, whereby, when they come to age, they might get their living. Daily experience also teacheth, that nothing is more enemy or pernicious to the health of man's body, than is idleness; too much ease and Eleep, and want of exercise. But these and such like mcom- niodities, albeit they be great and noisome, yet because they >y Google 468 The Sermon againsl Idleness. concern chiefly the body and extemale goods, they are hm to be compared with tfie mischiefs and inconveniences, wiJich through idleness happen to the soul, whereof we will reciie some. Idleness is never alone, but hath always a long. tail of other vices hanging on, which corrupt and iirfect the whole man after such sort, that he is made at length, no- EtciinJ3.[S7.] thing else but a lump of sin. Idleness, sai\\i Jesus Sirach bringeth much evil and 7nischief. St. Bernard calleth it the mother of all evils, and stepdame of all virtues; adding moreovei', that it doth prepare, and as it were tread the -way to hell-fire. Where idleness is once received, there the devil is ready'' to set in his foot, and to plant all kind of wicked- ness and sin, to the everlasting destruction of man's soul. Which thing to be most true, we are plainly taught in the Mau. 13. {lo ] thirteenth of Matthew, where it is said, that the enemy came ivhile men were asleep, and sotved naughty tares among the good wheat. In very deed, the best time that the devil can have to work his feat is when men be asleep, that is to say idle ; then is he most busy in his work, then doth he soonest catch men in the snare of perdition, then doth he fill them with all iniquity, to bring them, without God's special fa- vour, unto litter destruction. Hereof we have two notable examples most lively set before our eyes. The one in king 2 Sam. 11. [I.] David, who tarrying at home idly, as the scripture saith, at such times as other kings go forth to battle, was quickly se- 3 Sam. 12. [9.] duced of Satan to forsake the Lord his God, and to commit two grievous and abominable sins in his sight, adultery and murder. The plagues that ensued these offences were horrible and [asam. 12. ii.j grievous, as it may easily appear to them that will read the jurtgeaia. [1- story. Another example of Samson, who, so long as he ^■J warred with the Philistines, enemies to the people of God, could never be taken or overcome ; but alter that he gave himself to ease and idleness, he not only committed forni- cation with (he strumpet Dalila, but also was taken of his enemies, and liad his eyes miserably put out, was put in prison, and compelled to grind in a mill, and at length was made the laughing-stock of his enemies. If these two, who were so excellent men, so weU-beloved of God, so endued with singular and divine gifts, the one namely of prophecy, and the other of strength, and such men as never could by vexation, labour, or trouble, be overcome, were overthrowu and I'eli into grievous sins, by giving themselves for a short < esternal] elernal A. » ready] always readf A. >y Google T'^i Sermon against Idleness. 463 time to ease and idleness, and so consequently incurred mi- serable plagues at the hands of God ; what sin, what mis- chief, what inconvenience and plague is not to be feared of them, which all their life long give themselves wholly to idleness and ease? Let us not deceive ourselves, thinking little hurt to come of doing nothing ; for it is a true saying, When one doth nothing, he learneth to do evil. Let us therefore always be doing of some honest work, that the devil may find us occupied. He himself is ever occupied, never idle, but walketh continually seeking to devour us. Let us resist him with our diligent watching, in iabour, and in well-doing. For he that diligently exerciseth himself in honest business is not easily catched in the devil's snare. When man through idleness, or for default of some honest occupation or trade to live upon, is brought to poverty and want of things necessary, we see how easily such a man is induced for his gain to lie, to practise how he may deceive his neighbour, to forswear himself, fo bear false witness, and oftentimes to steal and murder, or to use some other un- godly mean to live withal ; whereby not only his good name, honest reputation, and a good conscience, yea, his life is utterly lost, but also the great displeasure and wrath of God, with divers and sundry grievous plagues, are pro- cured. Lo here the end of the idle and sluggish bodies, whose hands cannot away with honest labour : loss of name, fame, reputation, and life, here in this world, and, without the great mercy of God, the purchasing of everlasting de- struction in the world lo come. Have not all men then good cause to beware and take heed of idleness, seeing they that embrace and follow it have commonly of their pleasant idleness, sharp and sour displeasures ? Doubtless, good and godly men, weighing the great and manifold harms that come by idleness to a commonweal, have from time to time provided with all diligence, that sharp and severe laws ■night be made for the correction and amendment of this evil. The Egyptians had a law, that every man should Hen w-eekly bring his name to the chief rulers of the province, and therewithal declare what trade of life he used', to the 'ntent that idleness might be worthily punished, and dili- gent labour duly rewarded. The Athenians did chastise sluggish and slothful people no less than they did heinous and grievous offenders, considering, as the truth is, that Idleness causeth much mischief. The Areopagites called ^*ery man to a strait account how he lived; and if they ' used] occupied A. , Google 464 The Sermon against Idleness. found any loiterers, that did not profit the commonweal by- one means or other, they were driven out and banished ^ unprofitable members, they did only hurt and corrupt the body. And in this realm of England good and godly lawg have been divers times made, that no idle vagabonds and loitering runagates should be suffered to go from town to town, from place to place, without punishment, which nei- ther serve God nor their prince, but devour the sweet fruita of other men's labour, being common iiars, drunkards swearers, thieves, whoremasters, and murderers, refusing ali honest labour, and gice themselves to nothing else but to invent and do mischief, whereof they are more desirous and greedy than is any lion of his prey. To remedy this inconvenience, let all parents and others, which have the care and governance of youth, so bring them up either in good learning, labour, or some honest occupation or trade whereby they may be able in time fo come not only to sus^ tain themselves competently, but also to relieve and supply 4. i^ ] the necessity and want of others. And St. Paul saith. Let hirn that hath stolen steal no more^ and he thai hath de- ceived others, or used xtnlawful tcays to get his liinng, leave off the same, and labour rather, workijig with his hands that thing which is good; that he may have that tohich is necessary far himself, and also be able to give unto others that stand in need of his help. The prophet David thinketh (t ] him happy that liveth upon his labour, saying, fVhen thou eatest the labours of thine hands, happy art t/iou, and well is thee. This happiness or blessing consisteth in these and such like points. 3. [13.] First, It is the gift of God, as Solomon saith, when one eateth and driiikeih, and receiveihgoodofhis labour. Se- condly'', when one liveth of his own labour, so it be honest and good, he liveth of it with a good conscience ; and an upright conscience is a treasure inestimable. Thirdly, he eateth his bread not with brawling and chiding, but with peace and quietness, when he quietly laboureth for the same, according to St. Paul's admonition. Fourthly, he is no man's bondman for his meat sake, nor needeth not for that to hang upon the good will of other men ; but so liveth of his own, that he is able to give part to others. And, lo con- clude, the labouring man and his family, whiles they are busily occupied in their labours, be free from many tempta- tions and occasions of sin, which they that live in idleness are subject unto. And here ought artificers and labouring * Secondiy] Secondarily A. , Google /z^- The Sermon against Idleness. men, who be at wages for their work and labour, to con- sider their conscience to God, and their duty to their neigh- bour, lest they abuse their time in idleness, so defrauding them which be at charge both with great wages, and dear commons. They be wor^ie than idle men indeed, for that they seek to have wages for their loitering. It is less danger ■to God to be idle for no gain, than by idleness to win out of their neighbours' purses wages for that which is not de- served. It is true, that Almighty God is angry with such as do defraud the hired man of his wages ; the cry of that injury ascendeth up to God's ear for vengeance. And as true it is, that the hired man, who useth deceit in his la- bour, is a thief before God. Let no man, saith St. Paul lo the Thessalonians, sublilly beguile his brother, let him not J Theas. 4. defraud him in his business, for the Lord is a revenger^ of such deceits. Whereupon he that will have a good con- science to God ; that labouring man, I say, which depend- eth wholly upon God's benediction, ministering all things sufficient for his living, let him use his time in a faithful™ labour, and when his labour by sickness or other misfortune doth cease, yet let him think for that in his health he served God and his neighbour truly, he shall not want in time of necessify. Go4 upon respect of his fidelity in health will recompense his indigence, to move the hearts of good men to relieve such decayed men in sickness. Where otherwise, whatsoever is gotten by idleness shall have no means" to help in time of need. Let the labouring man therefore eschew for his part this vice of idleness and deceit, remembering that St. Paul ex- horteth every man to ky away all deceit, dissimulation, and lying, and to use truth and plainness to his neighbour, be- Ephes. 4. [ cause, saith he, we be members togellier in one body, under one head, Christ our saviour. And here might be charged the serving-men of this realm, who spend their time in much idleness of life, nothing regarding the opportunity of their time, forgetting how service is no heritage, how age will creep upon them : where wisdom were they should ex- pend their idle time in some good business, whereby they might increase in knowledge, and so the more worthy lo be ready for every man's service. It is a great rebuke to them, that they study not either to write fair, to keep a book of account, to study the tongues, and so to get wisdom and knowledge in such books and works, as be now plentifully set out in print of all manner of" languages. Let young >y Google 466 The Sermon against Idleness. men consider the precious value of their time, and waste it not in idleness, in jollity, in gamingp, in banqueting, in mf- fians' company. Youth is but vanity, and must be accounted cjes. ii.[3.]for before God. How merry Eind glad soever thou be in thy youth, 0 young man, saith the preacher, how glad so- ever thy heart be in thy young days, how fast and freely soever thou follow the ways of thine owii heart, and the lust of thine own eyes ; yet be thou sure that God shall bring thee into judgment for all these things. God of his mercy put it into the hearts and minds of all them that have the sword of punishment in their hands, or have families under their governance, to labour to redress this great enormity, of all such as live idly and unprofitabjy in the commonweal, to the great dishonour of God, and the grievous plague of his silly people. To leave sin unpunished, and to neglect the good bringing up of youth, is nothing else but to kindle the Lord's wrath against us, and to heap plagues upon o\ir own heads. As long as the adulterous people were suffered to live hcentiously without reformation, so long did the plague continue and increase in Israel, as youi may see in the boolc of Numbers. inib. K. [8.] But when due correction was done upon them, the Lord's anger was straightway pacified, and the plagiie ceased. Let all officers therefore look straitly to their charge. Let all masters of households reform this abuse in their families ; let them use the authority that God hath given them; let them not mamtain vagabonds and idle persons, but dehver the realm and their households from such noisome loiterers, that idleness, the mother of all mischief, being clean taken away, almighty God may turn his dreadful anger away from us, and confirm the covenant of peace upon us for ever, through the merhs of Jesus Christ, our only Lord and Saviour : to whom with the Father and the Holy Ghost be all honour and glory, world without end. Amen. ? Raining] gamning A. " you] ye A. >y Google HOMILY Jtepentance, and of Irvc Reconciliation unto God. 1 HERE is nothing that the Holy Ghost doth so much labour in all the scriptures to beat into men's heads, as re- pentance, amendment of life, and speedy returning unto the Lord God of hosts. And no marvel why ; for we do daily and hourly, by our wickedness and stubborn disobedience, horribly fall away from God, thereby purchasing unto our- selves (if he should deal with us according to his justice) eternal damnation. So that no doctrine is so necessary in The dourineo the Church of God, as is the doctrine of repentance and ropennncs is amendment of life. And verily the true preachers of the ™™ "*'^"'" gospel of the kingdom of heaven, and of the glad and joy- ful tidings of salvation, have always in their godly sermons and preachings unto the people, joined these two together; I mean repentance and forgiveness of sins, even as our sa- viour Jesus Christ did appoint himself, saying. So it ie- Luke m. [46, hoved Christ to suffer, and to rise again the third dap;^''-^ and that repentance and forgiveness of sins should be preached in his name among all nations. And therefore the holy apostle doth in the Acts speak after this manner : I have witnessed bath to the Jews and to the Gentiles, MeAciaso. pi,] repentancetowards God, andfaith towards our Lord Jesus" Christ, Did not John Baptist, Zachary's son'", begin his minislry with the' doctrine of repentance, ^ying, i?epen/, Mait, a. [a.] for the kingdom of God is at hand ? The like doctrine did our saviour Jesus Christ preach himself, and commanded Wait. 4. [i?-.] his apostles to preach the same. I might here allege very many places out of the pro- phets, in the which this most wholesome doctrine of re- pentance is very earnestly urged, as most needful for alt ' Jesus] Jesu A. ' Zachary's son] Zaoharias son B. , Google The First Pari nf the Sermon s and orders of nieii : but one shall be sufficient at this present time, jnei 2. £13, 13 J These are the words of Joe! the prophet : Therefore ulso now the Lord sailh, Return unto me with all your heart, with fasting, weeping, and mourning. Rent' yoitr hearts, and not your clothes, and return unto the Lord your God; for he is gracious and merciful, sloto to anger, and of great A perpaiuai compassiou, and ready to pardon wickedness. Whereby it rule, which all jg g^yeii ug to Understand, that we have here a perpetual rule appointed unto us, which ought to be observed and kept at all times, and that there is none other way, whereby the wrath of God may be pacified, and his anger assuaged, that the fierceness of his fury, and the plagues or destruc- tion*, which by his righteous judgment he had determined to bring upon us, may depart, be removed, and taken away. Where he saith, But now therefore, saith the l^ord, return unto me : it is not without great importance, that the pro- phet speaketh so. For he had afore set forth at large unto them the horrible vengeance of God, which no man was able to abide, and therefore he doth move them to repent- ance, to obtain mercy; as if he should say, I will not have these things to be so taken, as though there were no hope of grace left. For although ye do by your sins deserve to be utterly destroyed, and God by his righteous judgments hath determined to bring no small destruction upon you, yet now' that ye are in a manner on the very edge of the sword ; if ye will speedily return imto him, he will most gently and most mercifully receive you into favour again. Whereby we are admonished, that repentance is never too late, so that it be true and earnest. For sith that God ui the scriptures will be called our father, doubtless he doth fol- low the nature and property of gentle and merciful fathers, which seek nothing so much, as the returning again, and amendment of their children, as Christ doth abundantly Lnke 15. [U- teach in the parable of the prodigal son. Doth not the Lord E ""k 18 r23 ^^™^lf s^y by ^^ prophet, / will not the death of the Esi/i.iiGj wicked, but that he turn from his loicked ways, and live? ,1 John [1. 9.3 _And in another place. If we confess our sin^, God is faith~ ful and righteous to forgive us our sins, and to make us clean from all wickedness. Which most comfortable pro- mises are confirmed by many examples of the scriptures. When the Jews did willingly receive and embrace the E8ay37. [6,38.] wholesome counsel of the prophet Esay, God by and by ■ now] know B. >y Google qf Eepentance. 469 did reach his helping hand unto them, and hy his angel did in one night slay the most worthy and valiant soldiers of Sennacherib's camp. Whereimto may king Manasses beachmnss added, who after all mamier of damnable wickedness re- ^^''- '^^ turned unto the Lord, and therefore was heard of him, and restored again into his kingdom. The same grace and fa- vour did the sinful woiiian Magdalen, Zaccheus, the poor Luke 7. [4( thief, and many other feel. All which things ought to serve "-^■^*' for our comfort against the temptations of our consciences, whereby the devil goeth about 10 shake, or rather to ovc;r- throw our faith. For every one of lis ought to apply the same unto himself, and say. Vet now return unto the Lord: neither let the remembrance (if thy former life ilincoiira^e thee; yea, the more wicked that it huth been, the more fr- vent and earnest let thy repentance or retnrni'ifr be, oiid forthwith -thou shall feel the ears of the Lord wide o/ien H Pet. 3. 1 unto thy prayers. But let us more narrowly look upon the commandment of the Lord touching this matter. Torn imlo me, saith he by the holye prophet Joel, with all your hearts, [juei % n, ioith fasting, weeping^\ and motirninf^. Rent your hearts, and not your garments, &ic. In which words he coriipre- hendeth all manner of things that can be spoken of repent- ance, which is a returning' again of the whole man unto God, from whom we befallen away by sin. But ihat the whole discourse thereof may the better be borne away, we shall first consider in order four principal points ; that is, from what we must return, to whom we must return, i)y whom we may be able to convert, and the manner how to turn to God. First, from whence, or from what things, we must re- Fr.™ whei turn. Truly, we must return from those things, whereby "■"»""'"'"' we have been withdrawn, plucked, and led away from God. And these generally are our sins, which, as the holy pro- phet Esay doth testify, do separate (lod and us, and hide Kiaj- 69, p his face, that he will not hear us. But UTider the name of sin, not only those gross words and deeds, which by the common judgment of men are counted to be filthy and un- lawfid, and so consequently abominable sins; but also the filthy lusts and inward concupiscences of the flesh, which, as St. Paul testifieth, do resist the will and spirit of God, Gai. s. ci7. and therefore ought earnestly to be bridled and kept under. We must repent of the false and erroneous opinions that we have had of God, and the wicked supei-stition that doth breed of the same, the unlawful worshipping and service of ' returning] lurniiig A. , Google 470 The First Pari of the Sermon God, and other like. All these things must they forsake, that will truly turn unto the Lord, and repent aright. For phea. 5, [6.] sith that for such things the wrath of God cometh upon the children of disobedience, no end of punishment ought to be looked for, as long as we continue in such things. There- fore they be here condemned, which will seem to be repent- ant sinners, and yet will not forsake their idolatry and su- perstition. Secondly, we must see unto whom we ought to niowhomwe return, Bevertimint usque ad me, saith the Lord: that is, ighi 10 return, RetiKn as far as unto me. We must then return unto the Lord ; yea, we must return unlo him alone: for he. alone is the truth, and the fountain of all goodness : but we must labour that we do return as far as unto him, and that we do never cease nor rest" till we have apprehended and taken hold upon him. But this must be done by faith. For sith that God is a spirit, he can by no other means' be apprehended and taken hold upon. Wherefore'", first, they do greatly err, which do not turn unto God, biit unto the creatures, or unto the 7 whom we inventions of men, or unto their own merits. Secondly, they no'c^r" "^hat do begin to return unto the Lord, and do faint in the midway, before" they come to the mark that is appointed unto them. Thirdly, because we have of our own selves nothing to present us to God, and do no less flee from him after our fall, than our first parent Adam did, who", when he had sinned, did seek to hide himself from the aght of God, we have need of a mediator for to bring and reconcile us unto him, who for our sins is angry witti us. The same is Jesus Christ, who being true and natural God, equal and of one substance with the Father, did at the time appointed tidie upon him our frail nature, in the blessed virgin's womb, and that of her undefiled substance, that so he might be a mediator betweeui" God and us, and pacify his wrath. Of him doth the Father himself speak from heaven, saying, ait.3. [1?,] This is my loell-beloved son, in whom I am well pleased"*. hn 14. [6.] And he himself in his gospel doth cry out and say, lam the way, the truth, and the life: no man cometh unto the Pet.i. [19.J Father, but by me. For he alone did with the sacrifice of his body and blood make satisfaction unto the justice of HE. C31.J Ood for our sins. The apostles do testify that he was itBM. L*/.] g-^g^^tg^ ^oj. tQ giyg repentance and remission of sins unto Israel, Both which things he himself did command to be • who] which A. p belween] bclwixt A. 1 well pleased] pleased A. , Google of Repentance. 471 preached in his name. Therefore they are greatly deceived that preach repentance without Christ, and teach the simple and ignorant that it consisteth only in the works of men. They may indeed speak many things of good works, and of amendment of life and manners: but without Christ they be all vain and unprofitable. They that think that they have done much of themselves towards'' repentance, are so much more the farther from God, because' they do seek those things in their own works and merits, which ought only to be sought in our saviour Jesus' Christ, and in the merits of his death, and passion", and bloodshedding. Fourthly, this holy prophet Joel doth lively express the TKa mmi manner of this our returning or repentance, comprehending"""'"""'" all the inward and outward things that may be here ob- served. First, he will have us to return imto God with our whole heart, whereby he doth remove and put away all hypocrisy, lest the same might justly be said unto us : 7111.1 people draweth near unto me with their mouth, andEmjw. r worships me with their lips; but their heart is far o/'''''"^'^! from me. Secondly, he requireth a sincere and pure Jove of godli- ness, and of the true worshipping and service of God, that is to say, that, forsaking all manner of things that are re- pugnant and contrary unto God's will, we do give our hearts unto him, and the whole* strength of our bodies and souls, according to that which is written in the law : Thou cout. s. [s shalt lave the Lord thy God with all thy heart, loith all thy soul, and with all thy strength. Here therefore nothing is left unto us, that we may give unto the world, and unto the lusts of the flesh. For sith that the heart is the fountain of all our worlcs, as many as do with their' whole heart turn unto the Lord, do live unto him only. Neither do they yetHaUiogon repent truly, that, halting on both sides, do other whiles'"'*'^ obey God, but by and by do think, that, laying him aside, it is lawful for them to serve the world and the flesh. And because that we are lettered by the natural corruption of our own flesh, and the wicked affections of the same, he doth bid us also to return with fasting: not thereby understand- ing a superstitious abstinence and choosing of meats, but aTmefan. true discipline or taming of the .flesh, whereby the nourish- ments of filthy lusts, and of stubborn contumacy and pride, may be withdrawn and plucked away from it. - Whcreunto ' towards] toward A, > worship] worshippelh A. ■ because] because that A. i the whole] all ihe whole A. ' Jesus] Jesa A. » their] omitted B. " and pas&ion] passion A. , Google 472 The First Pari qftke Sermon he doth add weeping and mourning, which do contain an outward profession of repentance, which is very needful and necessary, that so we may partly set forth the righteousness of God, when by such means we do testify that we deserved punishments at his hands, and partly stop the offence that was openly given unto the weak, isas.m. This did David see, who, not being content to have be- 3. 142. ■^^,gpt and bewailed his sins privately, would publicly in his psalms declare and set forth the righteousness of God, in punishing sin, and also stay them that might* have abused his example to sm the more boldly. Therefore they are farthest from true repentance, that will not confess and acknowledge their sins, nor yet bewail them, but rather do most ungodly glory and rejoice in them. Now lest any man sliould thmk that repentance doth consist in outward weep- ing and mourning only, he doth rehearse that wherein the 1.13] chief of the whole matter doth lie, when he saith, Rent your hearts, and not your garments, and turn xtnto (he Lord your God. For the people of the east part of the world were wont to rent their garments, if any thing hap- :ritP» ,11, pened'> unto them that seemed inlolerables This thing did ■rfmaii hypocrites sometime counterfeit and follow, as though the : whole repentance did stand in such oatward gesture. He teacheth then, that another manner of thing is required, that is, that they must be contrite in their hearts, that they must utterly detest and abhor sins, and, being at defiance with them, return unto the Lord their God,from whom they went away before. For God hath no pleasure in the outward [17.] ceremony, but requireth a contrite and humble heart, which he will never despise, as David doth testify. There is there- fore none other use to these outward ceremonies, but as far forth as we are stirred up by them, and do serve to the glory of God, and to the edifying of other, spent- Now doth he add unto this doctrine or exhortation cer- biT "" '*'" godly" reasons, which he doth ground upon the nature and property of God, and whereby he doth teach, that true repentance can never be unprofitable or unfruitful. For as in all other things men's hearts do quail and faint, if they once perceive that they travail in vain ; even so most spe- ciaEy in this matter must we take heed, and beware that we suffer not ourselves to be persuaded that all that we do is but labour lost ; for thereof either sudden desperation doth arise, or a licentious boldness to sin, which at length bring- >y Google of Hepenlance. 473 eth unto desperation. Lest any such thing then should happen unto them, he doth certify them of the grace and goodness of God, who is always most ready to receive them into favour again, tliat turn speedily unto him. Which thing he doth prove with the same titles wherewith God doth describe and set forth himself unto Moses, speaking on this manner; For he is gracious and merciful, slow (oCJoeia. 13. anger, of great kindness, and repente.th him of the evil;^^^'^*'^'^ that is, such a one as is sorry for your afflictions^. First, he caUeth him gentle and gracious, as he who of his own nature is more prompt and ready to do good, than to punish. Whereunto this saying of Esaias^ the prophet seemeth to pertain, wliere he saith, Let the wicked forsake his way, and^xy 65. [?.] the unrighteous his own imaginations, and return unto the Lord, and he will have pity on Mm; and to our God, for he is very ready to forgive. Secondly, he doth attribute unto him mercy, or rather (according to the Hebrew word} the bowels of mercies, whereby be signified^ the natural affections of parents towards their children. Which thing David doth set forth goodly, saying, Jls a father hath com- ps. los, [is.j passion on his children, so hath the Lord compassion on them that fear him; for he knowet h whereof we he made, he rememberelh that we are but dust. Thirdly, he saith, that he is slow to anger, that is to say, long-suffering, and which L^'- S6. 15 j is not lightly provoked to wrath. Fourthly, that he is of mitch kindnessjfor he is thai bottomless well of all goodness, whorejoiceth to do good unto us; therefore did he create and make men that he might have whom he should do good unto, and make partakers of his heavenly riches. Fifthly, He repenteth of the evil; that is to say, he doth call back W«f. as. 13.1 again and revoke the punishment which he had threatened, when he seeth men repent, turn, and amend. Whereupon Against ihe we do not without a just cause detest and abhor the damn- '*'"'"""^- able opuiion of them, which do most wickedly go about to persuade the simple and ignorant people, that if we chance, after we be once come to God, and grafted'' in his son Jesus' Christ, to fall into some horrible sin, repentance'' shall be unprofitable unto us, there is no more hope of re- conciliation, or to he received again into the favour and mercy of God. And that they may give the better colour unto their pestilent' and pernicious error, they do com- monly bring m the sixth and tenth chapters of the epistle [Heb. 6, 6, ' afflictions] affliction A. ' Jesus] Jesu A. ' Esaias] Esay A. '^ repentance] omiiled B. I be signified] he signified A.B. ' llieir pestilent) the pestilent A. , Google 474 The First Part of the Sermon to the Hebrews, and the second chapter of the second epsi- '01.2.20' tie of Peter; not considering that in those places the holy apostles do not speak of the daily fells that we, as long as 1. 12. [31.] we carry about this body of sin, are subject unto ; but of " "' the final falling away from Christ and his gospel, which is isinapainsta sill agaiust the Holy Ghost, that shall never be forgiven, 0 J loat. bggjjygg t[,at they that do™ utterly forsake the known truth, do hate Christ and his word, they do crucify and mock him, (but to their utter destruction,) and therefore fall into desperation, and cannot repent. And that this is the true meaning of the holy Spirit of God, it appeareth by many otiier places of the scriptures, which pvomiseth unto all true repentant sinners, and to them that with their whole heart do turn" unto the Lord their God, free pardon and remis- sion of their sins. For the probation hereof, we read this : ^ [1 1 O Israel, saith the holy prophet Jeremy, i/ thou return, retnrnvnio me, saith the Lord; if thou hast put away thine abominations out of my sight, then .ihalt thou not be re- 'S6. 17.] moved". Again, these are 'Eisa.m.s'v-v^oxd.s: Let the wicked for- sake his oion ways, and (he unrighteous his own hnagina- tions, and turn again unto the Lord, and he will have Tnercyupon him; and to our God,for he is ready to forgive. And in^ the prophet Osee, the godly do exhort one another ic. [I.] after this manner: Come, and let us turn again unto the Lord; for he hath smitten us, and he will heal us; he hath >■ wounded vs, and he will bind us up again. It is most evi- dent and plain, that these things ought to be understood' of them that were with the Lord afore, and by their sins and wickednesses' were gone away from him. For we do not turn again unto him with whom we were never before, but we come unto him. Now, nnto all them that will turn unfeignedly unto the Lord their God, the ■IB. r [1- favour and mercy of God unto forgiveness of sins is liberally offered. Whereby it followeth necessarily, that although we do, after we be once come to God, and grafted' in Ins son Jesus" Christ, fall into great sins, (for there is no ini [8, righteous man upon the earth that sinnethnot; aiQAifwe say we have no sin, we deceive ourselves, and the truth is not in vs;) yet if we rise again by repentance, and, with a full purpose of amendment of life, do flee" unto the mercy of God, taking sure hold thereupon, through faith in his ■» they that do] they do A. ' understood] understanded A. " turn] return A. « wickednesses] wickedness A, " removed] moved A. • grafted] gralTed A. P Esaias'] Esay's A. " Jesus] Jesu A. 'milled B. ' do flee] to flee A. >y Google of Repentance. 475 son Jesus'' Christ, there is an assured and infalhble hope of pardon and remission of the same, and that we shall be re- acxe is. [ss.j ceived again into the favour of our heavenly father. It is written by David, I have found a man according to mine zisa.m.i3.n. otvn heart; or I have found David, the son qf Jesse, a^^^-^-^ man according to mine otvn heart, who will do all things that I will. This is a great' commendation of David, 'it is also most certain, that he did steadfastly believe the pro- mise that was made him touching the Messias, who should come of him touching the flesh, and that by the same faith he was justified and grafted' in our Saviour Jesu Christ to come ; and yet afterwards he fell horribly, commiltuig mosta sam. ii, [*, detestable adultery and damnable murder ; Eind yet as soon '^' "-^ as he cried, Peccavi, I have sinned unto the Lord, his sinisam. 12. [13.] being forgiven, he was received into favour again. Now will we come unto Peter, of whom no man can doubt but that he was grafted'' in our saviour Jesus" Christ, long afore his denial. Which thing may easily be proved by the answer which he did in his name, and in the name of his fellow apostles, make unto our saviour Jesu Christ, when he said unto Ihem, ffill ye also go away? A?Gi/er, sailh John 6. [67- he, to whom shall we go? Thou hast the words of eternal''^-^ life; and we believe and know that thou art that Christ^, the son of the living God. Whereunto may be added the like confession of Peter, where Christ doth give us« most infallible testimony : Thou art blessed, Simon, the son^ of itas.it. u.ir.j Jonas ; for neither fiesh nor blood hath revealed this unto thee, but my father which is in heaven. These words are sufficient to prove that Peter was already justified, through this his lively faith in the only begotten son of God, whereof he made so notable and so solemn a confession. But did Man. m. [ss- not he afterwards most cowardly deny his master;, although'"^ he had heard of him, Whosoever denieth me before men, Jkm. 10. [33. will deny him before my father ? Nevertheless, as soon as ^"""^ '^ ''^ with weeping eyes and with a sobbing heart he did acknow- ledge his offence, and with an earneste repentance did flee unto the mercy of God, taking sure hold thereupon, through faith in him whom he had so shamefully denied, his sin was forgiven him, and, for a certificate and assurance thereof, the room of his apostleship was not denied unto him. But now mark what doth follow : After the same holy apostle ion 1. [i-*.] J Jesusl Jesu A. ' that Christ] the Christ A. ' gtt.al] godly A. • give us) give Uiis A. > grafled] graffed A. ' the son] son A. !> grafted] graffed A. c all earnest] earnest A. "Jesus] Jesu A. , Google 476 The First Part of the Sermon had on Whitsunday with the rest of the disciples received the gift of the Holy Ghost most abundantly, he committed no smaO offence in Antiochia, by brmging tlie consciences oai, 2. [li,] of the faithful into doubt by his example, so tliat Panl was fain to rebuke him to his face, because that he walked not uprightly, or went not the right way in the gospel. Shall we now say, that, after this grievous offence, he was utterly excluded and shut out from the grace and mercy of God, and that this his trespass, whereby he was a stumblingblock unto many, was unpardonable ? God defend we should say so. But as these examples are not brought in, to the end that we should thereby lake a boldness to sin, presuming on the mercy and goodness of God, but to the end that if, through the frailness of our own flesh and the temptation of the devil, we fall into like'' sins, we should in no wise despair of whai we must the mcrcy and goodness of God ; even so must we beware beware of, ^jjij (jj^ijg heed, that we do in no wise think in our hearts, imagine, or believe, that we are able to repent aright, or to turn' effectually unto the Lord by our own might and juhniB. [S.J strength. For this must be verified in all men, fVilhont acor. 3, [5] me ye can do nothing. Again, of ourselves we are not able asmvch as to think a good thought. And in another place, Phil, a. [13.] Ji is God that worketh in ns both the toill and the deed, let. 4. [i,j For this cause, although Jeremy had said before, Jf thoxt return, O Israel, return unto me, sailh the Lord; yet jer. 31. [1S.J afterwards he saidi, Ttirn thou me, 0 Lord, and I shall be turned ; for thou art the Lord my God. And therefore that holy writer and ancient father Ambrose doth plainly AmbroB. .76 affirm, that the turning of the heart unto Gad is of God, as iirao-p"3. ^^^ -'-*°'''* himself doth testify by his prophet, saying, ^nd [jti. 24, r.] / will give thee an heart to know me, that I am the Lord, and they shall be my people, and I will be their God ; for they shall return unto me with their whole heart. These things being considered, let us earnestly pray unto the liv- ing God our heavenly father, that he will vouchsafe by his holy Spirit to work a true and unfeigned repentance in us, that, after the painful labours and travails of this life, we may live eternally with his son Jesus Christ: to whom be all praise and glory for ever and ever. Amen. » like] the like A. f turn] run A. >y Google of Repentance, All The Second Part of the Homilij of Repentance. xllTHERTO have ye heard, well-beloved, how needful and necessary the doctrine of repentance is, and how earn- estly it is throughout all the scriptures of God urged and set forth, both by the ancient prophets, by our saviour Jesus" Christ, and his apostles : and that forasmuch as it is the conversion or turning again of the whole man unto God, from whom we go away by sin, these four poinls ought to be observed ; that is, from whence, or from what things we must return ; unto whom this our returning must be made ; by whose means it ought to be done, that it may be eiFectual ; and last of ail, after what sort we ought to behave ourselves in the same, that it may be profitable unto us, and attain unto the thing that we do seek by it. Ye have also learned, that as the opinion of them that deny the benefit of repentance unto those, that, after they be come to God, and grained' in our saviour Jesus'" Christ, do through the frailness of their flesh, and the temptation of the devil, fall into some grievous and detestable sin, is most pestilent and pernicious ; so we must beware, that we do in no wise think tliat we are able of our own selves, and of our own strength, to return unto the Lord our God, from whom we are gone away by our wickedness and sin. Now it shall be declared unto you, what be the true parts of repentance, and what things ought to move us to repent, and to return unto the Lord our God with all speed. Repentance [as it is said before) is a true returning unto God, whereby men, forsaking utterly their idolatry and wickedness, do with a lively faith embrace, love, and worship the true living God only, and give themselves to all manner of good works, which by God's word they know to be acceptable unto him. Now there be four parts of repentance, which being set to- Thers gether may be likened to" an easy and short ladder, where- p^^ by we may climb from the bottomless pit of perdition, that we cast ourselves into by our daily offences and grievous sins, up into the castle or tower of eternal and endless salvation. The first is the contrition of the heart : for we must be earnestly sorry for our sins, and unfeignedly lament and bewail that we have by them so grievously offended our most bounteous and merciful God, who so tenderly loved us, that he gave his only begotten son to die a most bitter death, and to shed his dear heart-blood for our redemption >y Google 478 The Second Part oflhe Sermon and deliverance. And verily this inward sorrow and grief being conceived in the heart for the lieinousness of sin, if it be earnest and unfeigned, is as a sacrifice to God, as the I. [17.J holy prophet David doth testify, sayuig, Ji sacrifice to God is a troubled spirit; a contrite and broken heart, O Lord, thou wilt not despise. But that this may take place in us, we must be dOigent to read and hear the scriptures, and the word" of God, which most lively do paint out before our eyes our natural uncleannessP, and the enormity of our sinful life. For unless we have a thorough feeling of our sins, how can it be that we should earnestly be sorry for them? Afore u. [la. 13.] David did hear the word of the Lord by the mouth of the prophet Nathan, what heaviness, I pray you, was in him for the adultery and the murder^ that he had committed ? so that it might be said right well, that he slept m his own [1. 37 ] sin. We read in the Acts of the Apostles, that when the people had heard the sermon of Peter, they were compunct and pricked in their hearts. Which thing would never have been, if they had not heard that wholesome sermon of Peter. They therefore that have no mind at all neither to read nor yet to hear God's word, there is but small hope of them, that they will as much as once set their feet, or take hold upon the first staff or step of this ladder, but rather will sink deeper and deeper into the bottomless pit of per- dition. For if at any time, through the remorse of their conscience, which accuseth them, they feel any inward grief, sorrow, or heavmess for their sins ; forasmuch as they want the salve and comfort of God's word, which they do despise, it will be unto them rather a mean to bring them to utter desperation, than otherwise. The second is, an unfeigned confession and acknowledging of our sins unto God, whom by them we have so grievously offended, that, if he should deal with us according to his justice, we do deserve a thou- ih. 13. m.2 sand hells, if there could be so many. Yet if we will with a sorrowful and contrite heart make an unfeigned confes- sion of them unto God, he will freely and frankly forgive them, and so put all our wickedness out of remembrance before the sight of his majesty, tliat they shall no more be thought upon. Hereunto doth pertain the golden saying of the holy prophet David, where he sailh on this manner : i [5.] Then I acknowledged my sin unto thee, neither did 1 hide mine iniguily: I said, J will confess against myself my wickedness unto the Lord, and thou forgavest the ungodli- >y Google of Repentance. 479 ness of my sin. These are also the words of John the evangelist: 1/ we confess our sins, God is faithful «tt(?iJohni ro] righteous to forgive us our sins, and to make us dean from all our wickedness. Which ought to be understood' of the confession that is made unto God. For these are St. Augustin's words: "That cotdession which is made unto in Epiai.arosy, afore he was by Christ sent unto the priest, for to shew himself unto hira? By the same reason we must be cleansed from our spiritual leprosy, I mean our sins must be forgiven us, afore that we come to confession. What need we then to tell forth our sins into the ear of the priest, sith that they be already taken away ? Therefore holy Am- brose, in his second sermon upon the hundred and nine- teenth Psalm, doth say full well, Go shew thyself 'unto the priest. Who is the true priest, but he which is the priest for ever, after the order of Melchisedech ? Whereby this holy father doth understand, that, both the priesthood and the law being changed, we ought to acknowledge none other priest for deliverance from our sins, but our saviour Jesus Christ, who, being our" sovereign bishop, doth with the sacrifice of his body and blood, offered once for ever upon the altar of the cross, most effectually cleanse the spi- ritual leprosy, and wash away the sins of all those that with true confession of the same do flee unto him. It is most evident and plain, that this auricular confession hath not his warrant of God's word, else it had not been lawful for >y Google of Repenlance. 4S1 Nectarius, bishop of Constantinople, upon a just occasion Neotarius. to have put it down. For when any thing ordained of God ^™*",,j'^J is by the lewdness of men abused, the abuse ought to becap/ie. ' taken away, and the thing itself suffered to remain. More- over, these are St. Augustin's words : What liave I to do Lib. lo. co with men, that they should hear my confession, as though j^'^'™"™' they were able to heal my diseases' ? A curious sort of men to know another man's life, and slothful'* to correct and amend their own. Why do they seek to hear of me what I am, which will not hear of thee what they are ? And how can they tell, when they hear by me of myself, whether I tell the truth or not; sith* no mortal man knoweth what is in man, but the spirit of man which is in him? Augnstin would not have written thus, if auricular confession had been used in his time. Being therefore not led with the conscience thereof, let iis with fear and trembling, and with a true contrite heart, use that kind of confession that God doth command us in his word ; and then doubtless, as he is faithful and righteous, he will forgive us our sins, and make us clean from all wickedness, I do not say, but that, if any do find themselves troubled in conscience, they may repair to their learned curate or pastor^, or to some other godly learned man, and shew the trouble and doubt of their con- science to them, that they may receive at their hand the comfortable salve of God's word : but it is against the true Christian liberty, that any man should be bound to the numbering of his sins, as it hath been used heretofore in the time of bhndness and ignorance. The third part of repentance is faith, whereby we do ap- prehend and take hold upon the promises of God, touching the free pardon and forgiveness of our sins : which pro- mises are sealed up unto us, with the death and blood- shedding of his son Jesu Christ. For what should avail and profit us to be sorry for our sins, to lament and bewail that we have offended our most bounteous and merciful Father, or to confess Emd acknowledge our offences and trespasses, though it be done never so earnestly, unless we do steadfastly believe, and be fully persuaded, that God, for his son Jesus^ Christ's sake, will forgive us all our sins, and put them out of remembrance, and from his sight? Therefore they that teach repentance without a lively faith The rppem- in oiu- saviour Jesus'', Christ, do teach none other but ™^°^^|^g^" ' my diseases] ali my diseases A. ' pastor] pasture A. * slothful] BlolhfuUy B. « Jesus] Jesu A. • sitb] sith that A. " Jesus] Jesu A. >y Google 482 The. Second Part of the Sermon Judas' repentance, as all the schoolmen do, which do only allow these three parts of repentance ; the contrition of the heart, the confession of the mouth, and the satisfaction of jujaa ami his the work. But all these things we find m Judas' repent- Ma^^'w £3 4 ] 3-nce, which in outward appearance did (ar exceed and pass the repentance of Peter, For first and foremost, we read in the gospel, that Judas was so sorrowful and heavy, yea, that he was filled with such anguish and vexation of mind, for that which he had done, that he could not abide to live any longer. Did not he also, afore he hanged himself, [MMi,2r,4.j make an open confession of his fault, when he said, I have sinned, betraying the innocent blood? And verily this was a very bold confession, which might have brought him to great trouble. For by it he did lay lo the high priests and elders' charge the shedding of innocent blood, and that they were most abominable murderers. He did also make a certain kind of satisfaction, when he did cast their money Feierandhis unto them again. No such thing do we read of Peter, al- rePfflniteniiB 'hough he had committed a very heinous sin, and most Diaiin.i.cap. grlevous offcnce, iu denying of his master. We find that [mIii 25 75 ^^- ^^^^^ ""'i """^ wepi bitterly; whereof Ambrose speaketh 'on this manner: Peter was sorry and wept, because he erred as a man. I do not find what he said ; I know that he wept. I read of his tears, but not of his satisfaction. But how chance that the one was received into favour again with God, and the other cast away, but because that the one did, by a hvely faith in him whom he had de- nied, take hold upon the mercy of God ; and the other wanted faith, whereby he did despair of the goodness and mercy of God? It is evident and plain then, that although we be never so earnestly sorry for our sins, acknowledge and confess them; yet all these things shall be but means to bring us to utter desperation, except we do steadfastly believe that God our heavenly father will, for his son Jesus' Christ's sake, pardon and forgive us our oifences and trespasses, and utterly put them out of remembrance in his sight. Therefore, as we said before, they that teach re- pentance without Christ, and a lively faith in the mercy of God, do only teach Cain's or Judas' repentance. The fourth is, an amendment of life, or a new life, in bringing forth fruits worthy of repentance. For they that do truly repent must be clean altered and changed, tliey must be- come new creatures, they must be no more the same that they were before. And therefore thus said John Baptist unto ' Jesus] Jesu A. , Google of Repentance. 483 the Pharisees and Sadducees that came unto his baptism : 0 generation of vipers, lufio hath foretoarned you to flee Mau. a. [7, b.] from the anger to come? Bring forth therefore fruits wor- thy of repentance. Whereby we do learn, that if we will have the wrath of God to be pacified, we must in no wise dissemble, hut turn unto him again with a true and sound repentance, which may be known and declared by good fruits, as by most sure and infaUible^ signs thereof. They that do from the bottom of their hearts acknow- ledge their sins, and are unfeignedly sorry for their of- fences, will cast off all hypocrisy, and put on tnie humility and lowliness of heart. They will not only receive the phy- sician of the soul, but also with a most fervent desire long for him. They will not only abstain from the sins of their former life, and from all other filthy vices, but also flee, eschew, and abhor ail the occasions of them. And as they did before give themselves to uncleanness of life, so will they from henceforwards with all diligence give themselves to irinocency, pureness of life, and true godliness. We have the Ninevites for an example, which at the preaching of Jonas did not only proclaim a general fast, and that theyjonass t5,io.] should every one put on sackcloth, but they all did turn from their evil ways, and from the wickedness that was in their hands. But above ail other, the history of Zaccheus is most notable; for being come unto our saviour Jesu Christ, he did say. Behold, Lord, the half of my goods Ihake i9, [s,] git'e to the poor; and if I have defrauded any. man, or taken aught away by extortion or fraud, J do restore him fourfold. Here we see that afier his repentance he was no more the man that he was before, but was clean changed and altered. It was so far off that he would continue and bide' still in his tmsatiable covetousness, or take aught away fraudulently from any man, that rather he was most willing and ready to give away bis own, and to make satisfaction unto all them that he had done injury and wrong unto. Here may we right well add the sinful woman, which, when she came to our saviour Jesus" Christ, did pour down such abundance of tears nut of those wanton eyesLuka?. [ar.j of hers, wherewith she had allured may unto folly, that she did with them wash his feet, wiping them with the hairs of her head, winch she was wont most gloriously to set out, making of them a net of the devil. Hereby we do learn what is the. satisfaction that God doth require of us, which >y Google 484 Tkt Second Fart of the Sermon is,ir.] is, that we cease from evil, and do good; and,.if we have done any man wrong, to endeavour ourselves to make him true amends to the iittermost of our power, following in !io. 8,] this the example of Zaccheus, and of this sinful woman, and i3. 10, also that goodly lesson that John Baptist, Zachary's son, did give unto them that came to ask coulee! of him. This was conunonly the penance that Christ enjomed sinners: ' ["■] Go thy way, and sin no more. Which penance we shall never be able to fullil, without the special grace of him ij. ;,] (jjat doth say, Without me ye can do nothing. It is there- fore our parts, if at least we be desirous of the health and salvation of our own selves, most earnestly to pray unto our heavenly Father, to assist us with his holy Spirit, that we may be able to hearken unto tlie voice of the true shepherd, and with due obedience to foUow the same. Let us hearken to the voice of almighty God, when he calleth us to repentance ; let us not harden our hearts, as such infidels do, who abuse" the time given them of God to repent, and turn it to continue their pride and contempt against God and man, which know not how much they heap God's wrath upon themselves, for the hardness of their hearts, which cannot repent at the day of vengeance. Where we have offended the law of God, let us repent us of our straying from so good a Lord. Let us confess our unwor- thiness before him; but yet let us trust in God's free mercy for Christ's sake, for the pardon of the same. And from henceforth let us endeavour ourselves to walk m a new life, as new-born babes, whereby we may glorify our Father which is in heaven, and thereby to bear in our consciences a good testimony of our faith ; so" at the last to obtain the fruition, of everlasting life, through the merits of our Sa- viour: to whom be all praise and honour for ever. Amen. 77(6 Third Part of the Homily of Repentance. In the homily last spoken unto you, right well-beloved people in our saviour Christ, ye heard of the true parts and tokens of repentance; that is, hearty contrition and sorrow fulness of our hearts, unfeigned confession in word of mouth for our unworthy living before God, a steadfast faith to the merits of our saviour Christ for pardon, and a purpose of ourselves by God's grace to renounce our former wicked life, and a full conversion to God in a new hfe to glorify his >y Google of Repentance. 4S5 name, and to live orderly and charitably, to the comfort of our neighbour, in all righteousness, and to live soberly and modestly to ourselves, by using abstinence and temperance in word and in deed, in mortifying our earthly members here upon earth. Now, for a further persuasion to move you to those parts of repentance, I will declare unto you some causes, which should the rather move you to re- pentance. First, the commandment of God, who in so many places ThecauBesthai of the holy and sacred scriptures doth bid us return unto """''' ™"'^ '" him, O ye children of Israel, saiih he, turn again from Bi>y zi.ie.-] your inJidelUy, wherein ye drowned yourselves. Again, Turn you, turn you, from your evil ways : for why wiiV/ Eaach. 33. [li.] ye die, O ye house of Israel? And, in another place, thus doth he speak by his holy prophet Osee : O Israel, return oaee h. [i-i unto the Lord thy God; for Ihoti hast taken a great fall by thine iniquity. Take unto you these words with you, [Oae« u, 2.] when youP turn unto the Lord, and say unto him. Take away all iniquity, and receive us graciously ; so will we offer the calves of our lips unto thee. In all these places we have an express commandment given unto us of God for to return unto him. Therefore we must take good heed unto ourselves, lest, whereas we have already by our mani- fold sins and transgressions provoked and kindled the wrath of God against us, we do by breaking this his commandment double oiu- olfences, and so heap still damnation upon our own heads by our daily oifcnces and trespasses, whereby we provoke the eyes of h^ majesty, we do well deserve (if he should deal with us according to his justice) to be put away for ever from the fruition of his glory. How much more then are we worthy of the endless torments of hell, if when we be so gently called again after oiu' rebellion, and com- manded to return, we will in no wise hearken unto the voice of our heavenly father, but walk still after the stubbornness of our hearts ! Secondly, the most comfortable and sweet promise, that the Lord our God did of his mere mercy and goodness join tmto his commandment. For he doth not only say, Return ja,. i. [i.] unto me, 0 Israel; but also, if thou wilt return, and put away all thine abominations out of my sight, thou shall never be moved. These words also have we in the prophet Ezechiel, ,/lt ivhat time soever a sinner doth repent him ofEzecb.is. [2i,j his sin from the bottom of his heart, I will put all his ■wickedness out of my remembrance, saith the Lord, so that t you] ye A. , Google 486 Tfie Third Part of the Sermon they shall be no morel thought upon. Thus are we suffi- ciently instructed, that God will, according to his promise, freely pardon, forgive, and forget all our sins, so that we shall never be cast in the teeth with them, if, obeying his commandment, and allured by his sweet promises, we will unfeignedly return unto him. Thirdly, the fillhiness of sin, which is such, that as long as we do abide in it, God cannot but detest and abhor ua, neither can there be any hope that we shall enter into the heavenly Jerusalem, except we be first made clean and purged from it. But this will never be, unless, forsaking our former life, we do with our whole heart return unto the I^ord our God, and, with a full purpose of amendment of life, iiee unto his mercy, taking sure hold thereupon through faith in the blood of his son Jesiis Christ. If we should suspect any uncleanness to be in us, wherefore the earthly prince should loathe and abhor the sight of iis, what pains would we take to remove and put it away ! How mnch more ought we, with all dihgence and speed that may be, to put away that unclean filthineas, that doth separate and make a division betwixt us and our God, and that hideth his face from us, that he will not hear us ! And verily herein doth appear how filthy a thing sin is, sith that it can by no other means be washed away, but by the blood of the only begot- ten son of God. And shall we not from the bottom of our hearts detest and abhor, and with all earnestness flee from it, sith that it did cost the dear heart-blood of the only be- gotten son of God, our saviour and redeemer, to purge us from it? Plato doth in a certain place write, that, if virtue could be seen with bodily eyes, all men would wonderfully be inflamed and kindled with the love of it : even so, on the contrary, if we might with our bodily eyes behold the filthi- ness of sin, and the uncleajiness thereof, we could in no wise abide it, but, as most present, and deadly poison, hate and eschew it. We have a common experience of the same in them, which when they have committed any heinous offence, or some filthy and abominable sin, if it once come to hght, or if they chance to have a through feeling of it, they be so ashamed, their own conscience putting belbre their eyes the filthiness of their act, that they dare look no man in the face, much less that they should be able to stand in the siarht of God. Fourthly, the micertajnty and britfleness of our own lives, which is such, that wc cannot assure ourselves that we shall 'be no more] no more be A, , Google of Repentance. 487 live one hour, or one half quarter of it. Which by expe- rience we do find daily to be true, in them that being now merry and lusty, and sometimes feasting and banqueting with their friends, do fall suddenly dead in the streets, and other whiles imder the board when they are' at meat. These daily examples, as they are most terrible and dreadful, so ought they to move us to seek for to be at one with our hea- venly judge, that we may with a good conscience appear be- fore hira, whensoever it shall please him for to call us, whe- ther it be suddenly or otherwise, for we have no more char- ter of our life than they have. But as we are most certain that we shall die, so ate we most uncertain when we shall die. For our life doth lie hi the hand of God, who will take it away when it pleaseth him. And verily when the highest oeuh ths sunmer of all, which is death, shall come, he will not be said '^'*'" '"""'•''■ nay; but we must forthwith be packing, to be present be- fore the judgment-seat of God, as he doth find us, according as it is written, Whereas the tree falleth, whether it be to- eccIub. ii. [3.] ward the south, or toward the north, there it shall lie. Whereunto agreeth the saying of the holy martyr of God, St. Cyprian, saying, "As God doth find thee when he dothcontraDeme- call, so doth he judge thee." Let us therefore follow the "'"lum. counsel of the wise man, where he saith. Make no tarrying Ecoiua. 5. [?.] to turn unto the Lord, and put not off from day to day. For suddenly shall the wrath of the Lord break forth, and in thy security shalt thou' be destroyed, and shall perish in the lime' of vengeance. Which words Idesire you to mark di- ligently, because they do most lively put before our eyes the fondness of many men, who", abusing the long suffering and goodness of God, do never think on repentance or amend- ment of life. Follow not, saithh-G, thine own mind and thy [Eaoiua. 5.2- slrength, to walk in the ways of thy heart, neither say thou,^'^ Who will bring me under for my works ? For God the re- venger will revenge the wrong done by thee, ^ndsay not, 1 have sinned, and what evil hath come unto me ? For the Almighty is a patient rewarder ; but he will not leave thee unpunished. Because thy sins are forgiven thee, be not without fear to heap sin upon sin. Say not neither, The mercy of God is great, he will forgive my manifold sins. For mercy and wrath come from him, and Ms indignation Cometh upon unrepentant sinners. jSs ifyeshould say,^rt thou strong and mighty? Art thou lusty and young? Hast thou the wealth and riches of the world? Or when thou hast sinned, hast thou received no punishment for it? Let none ' in Ihe time] in time A. >y Google 438 Third Part of the Sermon of Repentance. of all these things make tliee to he the slower to repent, and to return with speed unto the Lord: for in the day of punishment and of his sudden vengeance, they shall not be able to help thee. And specially when thoit art, either by the preaching of God's word, or by some inward motion of his holy Spirit, or else by some other means, called unto re- pentance, neglect not the good occasion that is ministered imto thee, lest, when thou wouldst repent, thou hast not the grace for to do it. For to repent is a good gift of God, which he will never grant unto them, who', living in carnal security, do make a mock of his threatenings, or seek to rule his spirit' as they list, as though his working and gifts were tied unto their will. Fiftiily, the avoiding of the plagues of God, and the utter destruction that by his righteous judgment doth hang over the heads of them all that will in no wise rettirn unto the jei, 24. [S.j Lord: Itoill,ssithX\\&'LorA.,givethemfora terrible plague to all the kingdoms of the earth, and for a reproach, and for a proverb, and for a curse in all places where 1 shall cast them, and will send the sword, the famine'; and the pesti- lence among them, till they be consumed out of the land. And wherefore is this? Because they hardened their hearts, and would in no wise return from their evil ways, nor yet forsake the wickedness that was in their own hands, that the Rom. !. [3.] fierceness of the Lord's fury might depart from them. But yet this is nothing in comparison of the intolerable and end- less torments of hell-iire, which they shall be fain to sulfer, who after their hardness of heart, that cannot repent, do heap unto themselves wrath against the day of anger, and of the declaration of the ji^t judgment of God : whereas if we will repent, and be earnestly sorry for our sin", and with a full purpose of amendment*" of life flee unto the mercy of our God, and taking sure hold thereupon through faith in our saviour Jesus Christ, do bring forth fruits worthy of repentance, he will not only pour his manifold blessings upon us here in this world, but also at the least, after the painful travails of this life, reward us with the inheritance of his children, which is the kingdom of heaven, purchased unto us with the death of his son Jesu Christ our Lord. To whom with the father and the Holy Ghost be all praise, glory, and honour, world without end. Amen. » who] which A. ■ sin] sins A. y spirilj spirits A. '' of amendmenl] and amendment I the famine] of famine B. B. , Google HOMILY Disobedience and wilful Rebellion. THE FIRST PART. -As God the creator and lord of all things appointed his angels and heavenly creatures in all obedience to serve and to honour his majesty ; so was it his will that man, his chief creature upon the earth, should live under the obedience of his creator and lord: and for that cause, God, as soon as he had created man, gave unto him a certain precept and law, which he {being yet in the state of innocency, and remain- ing in paradise) should observe as a pledge and token of his due and boxtnden obedience, with denunciation of death, if he did transgress and break the said law and commandment. And as God would have man to be his obedient subject, so did he make all earthly creatures subject unto mtm, who kept their due obedience unto man, so long as man remained in his obedience unto God : in the which obedience if man had continued still, there had been no poverty, no diseases, no sickness, no death, nor other miseries, wherewith man- kind is now infinitely and most miserably afflicted and op- pressed. So here appeareth the original kingdom of God over angels and man, and universally over all things, and of man over earthly creatures which God had made subject unto him, and withal the felicity and blessed state, which angels, man, and all creatures had remained in, had they continued in due obedience unto God their king. For as long as in this first kingdom the subjects continued in due obedience to God their king, so long did God embrace all his subjects with his love, favour, and grace, which to enjoy is perfect felicity ; whereby it is evident, that obe- dience is the principal virtue of all virtues, and indeed the very root of all virtues, and the cause of all felicity. But >y Google 490 The First Part of the Sermon as all felicity and blessedness should have continued with the continuance of obedience ; so with the breach of obe- dience, and breaking in of rebellion, all vices and mise- , Ties did withal break in, and overwhelm the world. The first author of which rebellion, the root of all vices, and mo- ther of all mischiefs, was Lucifer, first God's most excellent creature, and most bounden subject, who, by rebelling 2, against the majesty of God, of the brighest and most glo- rious angel, is become the blackest and most foulest fiend and devil ; and from tho height of heaven is fallen into the pit and bottom of hell. Here you may see tlie first author and founder of rebel- lion, and the reward thereof; here you may see the grand captain and father of all' rebels ; who persuading the fol- lowing of his rebellion against God their creator and lord, unto our first parents Adam and Eve, brought them in high displeasure with God, wrought their exile and banishment out of paradise, a place of all pleasure and goodness, into this wretched earth and vale of all'' misery ; procured unto them sorrows of their minds, mischiefs, sickness, diseases, death of their bodies ; and, which is far more horrible than all worldly and bodily mischiefs, he had wrought thereby their eternal and everlasting death and damnation, had not God by the obedience of his son Jesus Christ repaired that, which man by disobedience and rebelhon had destroyed, and so of his mercy !iad pardoned and forgiven him : of wliich ail and singular the premises the holy scriptures do bear re- cord in sundry places. Thus you do" see, that neither heaven nor paradise could suffer any rebellion in them, neither be places for any rebels to remain in. Thus became rebellion, as you see, both the first and greatest, and the very root of all other sins, and the first and principal cause both of al! worldly and bodily miseries, sorrows, diseases, siclmesses, and deaths, and, which is infinitely worse than all these, as is said, the very cause of death and damnation eternal also. After this breach of obedience to God, and rebellion against his majesty, all mis- chiefs and miseries breaking in therewith, and overflowhig the world, lest all things should come unto confusion and utter ruin, God forthwith, by laws given unto mankind, re- paired again the rule and order of obedience thus by rebel- lion overthrown : and, besides the obedience due unto his majesty, he not only ordained, that, hi families and house- holds, the wife should be obedient unto her husband, the >y Google against wilful Rebellion. 491 children unto their parents, the servants unto their mas-^o-bU. so. iers; but also, when mankind increased, Eind spread itself g°^,^g ^ more largely over the world, he hy his holy word did con- and io. ig, it, stitute and ordain in cities and countries several and special go M^e^aiid governors and rulers, unto whom the residue of his people 31! i/ffot. should be obedient. ^ t'^' i*^] As in reading of the holy scriptures we shall find in very many and almost infinite places, as weU of the Old Testa- ment as of the New, that kings and princes, as well the evil as the good, do reign by God's ordinance, and that subjects are bomiden to obey them ; that God doth give princes wis- dom, great power, and authority ; that God defendeth them against their enemies, and destroyeth then enemies horribly; that ihe anger and displeasure of the prince is as the roaring of a lion, and the very messenger of death; and that the subject, that provoketh him to displeasure., sinneth against his own soul : with many other things, concerning both the authority of princes and the duty of subjects. But here let us rehearse two special places out of the New Testament, which may stand in stead of al! other. The first out of St. Paul's epistle to the Romans, and the thirteenth chapter, where he writeth thus unto ail subjects : Let every soul be Hom, is, 1, fcc. subject unto the higher poicers, for there is no power hut of God, and the powers that be are ordained of God. PFhoso- ever therefore resistefh the power resisteih the ordinance of God; and they that resist shall receive to themselves damna- tion. For princes are not to be feared for good works, but for evil. Wilt thou then be without fear of the power 1 Do well, so shall thoti have praise of ihe same; for he is the minister of God for thy wealth: but if thou do evil ^fear: for he beareth not the sword for nought, for he is the minister of God, to take vengeance upon him that doth evil. Where- fore ye must be subject, not because of wrath only, bttt also for conscience sake: for, j'or this cause ye pay also tribute, for they are God's ministers, serving for the same purpose. Give to every man therffore his duty ; tribute to whom tribute belongeth; custom to tvhom custom is due; fear to whom fear belongeth ; honour to whom ye owe honour. Thus far are St. Paul's words. The second place is in St. Peter's firsts epistle, and tho second chapter, whose words are these : Submit yourselves unto all manner ordinance^i Pm. 2. i3,&i. of man for the Lord's sake, whether it be unto the king, as unto the chief head; either unto rulers, as unto them that are sent nf him for the punishment of evil-doers, but for the ' first) omilted B. ' ordinance] of ordinances B. , Google 492 TM First Part of the Sermon cherishing of them that do well. For so is the will of God, that with well doing we may stop the months of ignorant and foolish tnen: asfree,and not as having the liberty for a cloak of maliciousness, but even as the servants of God. Honour all men, love brotherly fellowship, fear God, honour the king. Servants, obey your masters with fear, not only if they be good and courteous, but also though they bejro- toard. Thus far out of St, Peter. By these two places of the holy scriptures it is most evi- dent that kings, queens, and other princes, (for he speaketh of authority and power, be it in men or women,) are or- dained of God, are to be obeyed and honoured of their sub- jects; that such subjects as are disobedient or rebelhous against their princes, disobey God, and procure their own damnation ; that the government of princes is a great bless- ing of God, given for the commonwealth, specially of the good and godly ; for the comfort and cherishing of whom, God giveth and setteth up princes ; and, on the contrary part, to the fear and for the punishment of the evil and wicked. Finally, that if servants ought to obey their mas- ters, not only being gentle, but such as be froward ; as well, and much more, ought subjects to be obedient, not only to their good and courteous, but also to their sharp and rigorous princes. It eometh therefore neither of chance and fortune, (as they term it,) nor of the ambition of mortal men and women, climbing up of their own accord to dominion, that there be kings, queens, princes, and other governors over men being their subjects : but all kings, queens, and other governors are specially appointed by the ordinance of God. And as God himself, being of an infinite majesty, power, and wisdom, ruleth and govemeth all things in heaven and his earth, as the universal monarch and only king and em- peror over all, as being only able to take and hear the charge of all ; so hath he constituted, ordained, and set earthly princes over particular kingdoms and dominions in earth, both for the avoiding of all confusion, which else would be in the world, if it should be without such** governors, and for the great quiet and benefit of earthly men their subjects, and also that the princes themselves in authority, power, wisdom, providence, and righteousness, in government of people and countries committed to their charge, should re- semble his heavenly governance, as the majesty of heavenly things may by the baseness of earthly things be shadowed and resembled. And for that sunilitude that is between the 6 in] omitted B. n such] oraiUtd B. >y Google against wilful Sebellion. 493 heavenly monarchy and earthly kingdoms well governed, fs. lo. our saviour Christ ui sundry parahles saith, that the king- ^;^|^- *, dom of heaven is resemhled unto a man, a king : and as the ss. 34. name of the king is very often attributed and given unto ^'^ ^*' God in the holy scriptures ; so doth God himself in the same scriptures sometune vouchsafe to communicate his name with earthly princes, terming them gods: doubtless for that similitude of government which they have, or should have, not unlike unto God their king ; unto the which simi- litude of heavenly government, the nearer and nearer that an earthly prince doth come in his regiment, the greater blessing of God's mercy is he unto that country and people, over whom he reigneth ; and the further and further that an earthly prince doth swerve from the example of the heavenly government, the greater plague he is' of God's wrath, and punishment by God's justice unto that country and people, over whom God for their sins hath placed such a prince and governor. For it is indeed evident, both by the scriptures and by daily'' experience, that the maintenance of all virtue and godliness, and consequently of the wealth and pros- perity of a kingdom and people, doth stand and rest more in a wise and good prince on the one part, than in great multitudes of otiier men being subjects : and, on the con- trary part, the overthrow of ail virtue and godliness, and consequently the decay and utter ruin of a realm and peo- ple, doth grow and come more by an undiscreet and evil governor, than by many thousands of other men being sub- jects. TTius say the holy scriptures : Wellis thee, O ihou Ei^^ifi. land, saith the preacher, w/iose king is come of nobles, and whose princes eat in due season, for necessity and not for lust. Again, ^ wise and rigfiteous king maketh his realm pmt. if and people loealthy : and a good, merciful, and gradous^'^^ prince is as a shadoio in heat, as a defence in storms, as dew, as sweet showers, as fresh water springs in great Again, the scriptures, of undiscreet and evil princes, speak thus : fVoe be to thee, O thou land, ivhose king is but a Eccies child, and whose princes are early at their banquets. Again, prai. s when thewickeddoreign,thenmen go to ruin. And again, ^''^ ^' t3 foolish prince desfroyeth the people, and a covetous king ttndoelh his subjects. Thus speak the scriptures, thus experi- ence testiiieth of good and evil princes. What shall subjects do then ? Shall they obey valiant, stout, wise, and good princes, and contemn, disobey, and i he is] is he B, t by daily] dally by B. >y Google 494 The Fh'st Part of the Sermon rebel against children being their princes, or against undis- creet and evil governors? God Ibrbid: for first, what a perilous thing were it to comtnit unto the subjects the judg- ment, which prince is wise and godly, and his government good, and which is otherwise ; as tliough the foot must judge of the head : an enterprise very heinous, and must needs breed rebellion. For who else be they that are most inclined to rebellion, but such haughty spirits ? From whom springeth such foul ruin of realms ? Is not rebellion the greatest of all mischiefs ? And who are most ready to the greatest mischiefs, but the worst men ? Rebels therefore the worst of all subjects are most ready to rebellion, as being the worst of all vices, and furthest' from the duty of a good subject: as, on the contrary part, the best subjects are most firm and constant in obedience, as in the special and pecu- liar vhtue of good subjects. What an unworthy matter were it then to make the naughtiest subjects, and most in- clined to rebellion and all evil, judges over their princes, over their government, and over their counsellors ; to deter- mine which of them be good or tolerable, and which be evil, and so intolerable, that they must needs be removed by rebels, being ever ready, as the naughtiest subjects, soonest to rebel against the best princes, specially if they be young in age, women in sex, or gentle and courteous in govern- ment ; as trusting by Uieir wicked boldness easily to over- throw their weakness and gentleness, or at the least so to fear the minds of such princes, that they may have impunity of their mischievous doings ! But whereas indeed a rebel is worse than the worst prince, and rebellion worse than the worst government of the worst prince that hitherto hath been ; both are rebels™ unmeet ministers, and rebellion an unfit and unwholesome medicine to reform any small lacks in a prmce, or to cure any little griefs in government, such lewd remedies being far worse than any other maladies and disorders that can be in the body of a commonwealth. But whatsoever the prince be, or his government, it is evident that for the most part those princes, whom some subjects do think to be very godly, and under whose government they rejoice to live, some other subjects do take the same to be evil and ungodly, and do wish for a change. If therefore all subjects that mislike of their prince should rebel, no realm should ever be without rebellion. It were more meet that rebels should hear the advice of wise men, and give place unto their judgment, and ' furlhesl] farihesl B. •= are rebels] rebels are B. >y Google against wilful Sehellion. 495 follow the example of obedient subjects, as reason is that they whose understanding is hlinded with so evil an affec- tion should give place to them that be of sound judgment, and that the worst should give place to the better; and so might realms continue in long obedience, peace, and quiet- ness. But what if the prince be undiscreet, and evil indeed, and it" also evident to al! men's eyes, that he so is ? I ask again, what if it be long of the wickedness of the subjects, that the prince is undiscreet or° evil ? shall the subjects both by their wickedness provoke God, for their deserved punishment, to give them an undiscreet or evil, prmce, and also rebel against him, and withal against God, who for the punishment of their sins did give them such a prince ? Will you hear the scriptures concerning this point ? God, say the [isaiah 19. < holy scriptures, maketh a wicked man to reign for the sins of the people. Again, God giveth a prince in his anger,0Beei3.u. (meaning an evil one,) and iake/h aicay a prince in his dis- pleasure, meaning specially when he taketh away a good prince for the sins of the people : as in our memory he took away our good Josias, king Edward, in his young and good years, for our wickedness. And contrarily the scriptures do teach, that God giveth wisdom unto princes, and maketh Pn>v. le. a wise and good king to reign over, that people whom he loveth, and loho lovelh him. Again, ^' the people o6ey isam.ia. [i God, both they and their king shall prosper and be safe, else both shalt perish, saith God by the mouth of Samuel. Here you sec that God placeth as well evil princes as good, and for what cause he doth both. If we therefore will have a good prince, either to be given us, or to continue ; now we have such a one, let us, by our obedience to God and to our prince, move God thereunto. If we will have an evil prmce {when God shall send such a one) taken away, and a good in his place, let us take away our wickedness, which provoketh God to place such a one over us, and God will either displace him, or of an evil prince make him a good prince, so that we first will change our evil into good. For will you hear the scriptures? The heart of the prince ^cot.n.i. is in God's hand; which -way soever it shall please him, he turneth it. Thus say the scriptures : Wherefore let tis turn from our sins unto the Lord with all our hearts, and he will turn the heart of the prince unto our quiet and wealth. Else for subjects to deserve through their sins to have an evil prince, and then to rebel against him, were double and treble evil, by provoking God more to plague >y Google 496 The First Part of the Sermon them. Nay, let us either deserve to have a good prince, or let us patiently suffer and obey such as we deserve. And whether the prince he good or evil, let us, according to the counsel of the holy scriptures, pray for the prince, for his continuance and increase in goodness, if he be good, and for his amendment, if he be evil. WillP you hear the scriptures concerning this most neces- tc.sary point? I exhort there/ore, saith St. Paul, that, above all things,prayers, supplications, intercession-t, and giving of thanks, be had for all men; for kings, and all that are in authority ; that we may live a quiet and peaceable life with all godliness: for that is good and acceptable in the sight of God ovr saviour, Sec. This is St. Paul's counsel. And who, I pray yoiij was prince over the most part of Christians'", when God's holy Spirit by St, Paul's pen gave them this lesson ? Forsooth, Caligula, Claudius'', or Nero ; who were not only no Christians, but pagans, and also either foolish rulers, or most cruel tyrants. Will you yet hear the word of God to the Jews, when they were prisoners under Nabuchodonosor king of Babylon, after he had slain their king, nobles, parents, children, and kinsfolks, biuned their country, cities, yea, Hierusalem itself, and the holy temple, and had carried the residue remaining ahve captives with him into Babylon ? Will you hear yet what the prophet Baruch saith unto God's people being in this captivity ? Pray you, saith the prophet, for the life of Nabuchodono- sor, king of Babylon, and for the life of BaltAasar, his son; that their days may be as the days of heaven upon the earth, that God also may give us strength, and lighten our eyes, that we may live under the defence of Nabucho- donosor, king of Babylon, and under the protection of Balthasar,his son ; that we may long do them service, and find favour in their sight. Pray for us also unto the Lord our God, for we have sinned against the Lord our God, Thus far the prophet Baruch his words, which are spoken by him unto the people of God, of that king who was an heathen, a tyrant, and cruel oppressor of them, and had been a murderer of many thousands of their nation, and a destroyer of their country, with a confession that their sins had deserved sttch a prince to reign over them. And shall the old Christians, by St. Paul's exhortation, pray for Caligula, Claudius', or Nero? shall the Jews pray for Na- buchodonosor? these emperors and kings being strangers >y Google against wilful Etbellion. 497 unto them, being pagans and infidels, being murderers, ty- rants, and cniel oppressors of them, and the' destroyers of their country, countrymen, and kinsmen, the burners of their villages, towns, cities, and temples ? and shall not we pray for the long, prosperous, and godly reign of our na- tural prince ? No stranger (which is observed as a great U'^o'-- 1?- 1^.] blessing in the scriptures) of our Christian, our most gra- cious sovereign, no heathen, nor pagan prince ? Shall we not pray for the health of our most merciful, most loving sovereign, the preserver of us and onr conotry in so long peace, quietness, and security; no cruel person, no tyrant, no spoiler of our goods, no shedder of our" bloods, no burner and destroyer of our towns, cities, and countries, as were those, for whom yet, as ye have heard, Christians being their subjects ought to pray? Let us not commit so great ingratitude against God and our sovereign, as not conti- nually to thank God for this" government, and for his great and continual benefits and blessings poured upon us by such government. Let us not commit so great a sin against God, against ourselves, and our country, as not to pray conti- nually unto God for the long continuance of so gracious a niler unto us and our country. Else shall we beunworliiy any longer to enjoy those benefits and blessings of God, which hitherto we have had by her, and? shall be most worthy to fall into aU those mischiefs and miseries, which we and our country have by God's grace through her go- vernment hitherto escaped. What shall we say of those subjects ? May we call them by the name of subjects, who neither be thankful, nor make any prayer to God for so gracious a sovereign ? but also themselves take armour wickedly, assemble companies and bands of rebels, to break the public peace so long conti- nued ; and to make, not war, but rebellion, to endanger the person of such a gracious sovereign, to hazard the estate of their country, (for whose defence they should be ready^to spend their lives,) and, being Englishmen, to rob, spoil, destroy, and bum in England Englishmen, to kill and mur- der then- own neighbours and kinsfolk, their own country- men, to do all evil and mischief; yea, and more too than foreign enemies would or could do ! What shall we say of these men, who use themselves thus rebelliously against their gracious sovereign ? who, if God for their wickedness had given them an heathen tyrant to reign over them, were by God's word bound to obey him, and to pray for him? >y Google 49S The First Part of the Sermon What may be spoken of them ? So far doth their unkind- ness, unnaturalness, -wickedness, miachieTousness in their doings, pass and excel any thing, and all things that can be expressed ov^ uttered by words. Only let us wish unto all such most speedy repentance, and with so grievous sor- row of heart as such so horrible sins against the majesty of God do require, who in most extreme unthankfulness do rise, not only against their gracious prince, against their natural country, but against all their countrymen, women, and children, against themselves, their wives, children, and kinsfolks, and by so wicked an example against all Chris- tendom, and against whole mankind of all manner of people throughout the wide world — such repentance, I say, such sorrow of heart, God grant unto all such, whosoever rise of private and malicious purpose, as is meet for such mischiefs attempted, and wrought by them. And unto us, and all other subjects, God of his mercy grant, that we may be most unlike to all such, and most like to good, natural, loving, and obedient subjects : nay, that we may be such indeed, not only shewing all obedience ourselves, but as many of us as be able to the uttermost of our power, abi- lity, and understanding, to slay and repress all rebels, and rebellions against God, our gracious prince, and natural country, at every occasion that is offered unto us. And that which we all are able to do, unless we do it, we shall be most wicked, and most worthy to feel in the end such extreme plagues, as God hath ever poured upon rebels. Let us all' make continual prayers unto almighty God, even from the bottom of our hearts, that he will give his grace, power, and strength, unto our gracious queen Eliza- beth, to vanquish and subdue all, as well rebels at home as foreign enemies, that all domestical rebellions being sup- pressed and pacified, and all outward invasions repulsed and abandoned, we may not only be sure, and long con- tinue in all obedience unto our gracious sovereign, and in that peaceable and quiet life which hitherto we have led under her majesty, with all security ; but also that both our gracious queen Elizabeth, and we her subjects, may aU together in all obedience unto God the king of all"' kings, and unto his holy laws, lead om- lives .so in this world, in all virtue and godliness, that in the world to come we may enjoy his everlasting kingdom : which I beseech God to grant as well to our gracious sovereign, as imto us all, for his son oiu- saviour Jesiis Christ's sake ; to whom with the >y Google against ivi/fid Rebellion. 499 Father and the Holy Ghost, one God and king immortal, he all glory, praise, and thauksgiviug, world without end. Amen. Thus have you heard the first part of this homily. JVoi'j, good people, let us pray . THE PRAYER". O MOST mighty God, the Lord of hosts, the governor of all creatures, the only giver of all victories, who'' alone art able to strengtiien the weak against the mighty, and to vanquish infinite multitudes of thine enemies with the coun- ■ tenance of a few of thy servants calling upon thy name, and trusting in thee ; defend, 0 Lord, thy servant, Euid our go- vernor under thee, our queen Elizabeth, and all thy people committed to her charge. 0 Lord, withstand the cnielty of all those which be common enemies as welt to the tnith of thy eternal word, as to their own natural prince and country, and manifestly to this crown and. realm of Eng- land, which thou hast of thy divine providence assigned in these our days to the government of thy servant, our sove- reign and gracious queen. 0 most merciful Father, if it be thy holy will, make soft and lender the stony hearts of all those that exalt themselves against thy truth, and seek either to trouble the quiet of this realm of England, or to oppress the crown of the same ; and convert them to the knowledge of thy son, the only saviour of the world, Jesus Christ, that we and they may jointly glorify thy mercies. Lighten, we beseech thee, their ignorant hearts to embrace the truth of thy word, or else so abate their cruelty, 0 most mighty Lord, that this out Christian region*, with others that con- fess thy holy gospel, may obtain, by thine aid and strength, surety from all enemies, without shedding of Christian blood, whereby all they which be oppressed with their tyranny may be relieved, and they which be in fear of their cruelty may be comforted ; and finally, that all Christian realms, and specially this realm of England, may by thy defence and protection continue in the truth of the gospel, and en- joy perfect peace, quietness, and security ; and that we for these thy mercies, jointly all together with one consonant heart and voice, may thardtfully render to thee all laud and praise, that we,knit in one godly concord and unity amongst ourselves, may continually magnify thy glorious name, who >y Google 500 Tht Second Part of the Sermon with thy son out saviour Jesus Christ, and the lioiy Ghost, art one eternal, almighty, and most merciful God : to whom be all laud and praise, world without end. Amen. Ihe Second Pari of the Homily against Disobedience and wilful Rebellion^, As in the first part of this treaty of obedience of subjects to their princes, and against disobedience and . rebellion, I have alleged divers sentences out of the holy scriptures for proof; so shall it be good, for the better boths declaration and confirmation of the said wholesome doctrine, to allege one example or two out of the sameh holy scriptures, of the obedience of subjects, not only unto their good and gracious governors, but also unto their evil and untind princes. As king Saul was not of the best, but rather of the worst sort of princes, as being out of God's favour for his disobedience against God in sparing, in a wrong pity, the king Agag, whom almighty God commanded to be slain, according to the justice of God against his sworn enemy ; and although Saul of a devotion meant to sacrifice such things as he spared of the Amalechites to the honour and service of God ; yet Saul was reproved for his wrong mercy and devotion, and was told, that obedience would have more pleased him than such lenity; which sinful humanity, saith holy Chrysostom, is more cruel before God, than any murder or shedding of blood, when it is commanded of God. But yet how evil soever Saul the king was, and out of God's favour ; yet was he obeyed of his subject David, the very best of all subjects, and most valiant in the service of his prince and country in the wars, the most obedient and loving in peace, and always most true and faithful to his sovereign and lord, and furthest off from all manner rebellion'. For the which his most pain- ful, true, and faithful service, king Saul yet rewarded him not only with great unkindness, but also sought his destruc- tion and death by all means possible ; so that David was fain to save his life, not by rebellion, nor'' any resistance, but by flight and hiding himself from the king's sight. Which notwithstanding, when king Saul upon a time came alone into the cave where David was, so that David might 'Added in A. The second Part. * same] nniiHtrf B. And so on, in ihe foUmaing parti. ' rebellion] of cebellioa B. s both] oiaiUed B. ► nor] or B, >y Google against wilful Rebellion. 501 easily have slain him, yet would he neither hurt him him- self, neither suffer any of his men to lay hands upon htm. Another time also David entering by night with one Abisai, a vaHant and a' fierce man, into the tent where king Saul did he asleep, where also he might yet more easily have slain him ; yet would he neither hurt him himself, nor suffer Abisai, who was willing and ready to slay king Saul, once to touch him- Thus did David deal with Saul his prmce, notwithstanding that king Saul continually sought his death and destruction. It shall not be amiss unto these deeds of David to add his words, and to shew you what he spake unto such as encouraged him to taJte his opportunity and advan- tage to slay king Saul, as his mortal enemy, when he might. The Lord keep me, saith David, ^om doing that 1hing,^Siaa.^L and from laying hands upon mi/ lord, God's anointed. For *"■ who can lay his hand upon the Lord's anointed, and 6ei Sim.M. guiltless? J^s truly as the Lord liveth, except that the Lord^"' '"' do smite him, or his days shall come to die, or that he go down to war, and be slain in baltle: the Lord be merciful unto me, that I lay not my handupon the Lord's anointed. These be David's words, spoken at sundry times to divers his servants provoking him to slay king Saul, when oppor- tunity served him thereunto. Neither is it to be omitted and left out, how when an Amalechite had slain king Saul,asam. i. even at Saul's own bidding and commandment, {for he would live no longer now, for that he had lost the field against his enemies the Philistines'",) the said Amalechite making great haste to bring first word and news thereof unto David, as joyous imto him for the death of his mortal enemy, bring- ing withal the crown that was upon king Saul's head, and the bracelet that was upon" his arm, both as a proof of the truth of his news, and also as fit and pleasant presents unto David, being by God appointed to be king Saul his suc- cessor in the kingdom ; yet was that faithful and godly Da-^ sam. i. vid so far from rejoicing at these news, that he rent his ' clothes, wept, and mourned, and fasted : and so far ofl' from thanksgiving to the messenger, either for his deed in killing the king, though his deadly enemy, or for his message and news, or for his presents that he brought, that he said unto him, How happened it that thou toast not afraid to lay thy asam. i. hands upon the Lord's anointed, to slay him? Whereupon, '"'^ immediately he commanded one of his servants to kill the messenger, and said. Thy blood be upon thine own head,farl^Sam.i. ■ upon] about B. , Google 502 The Second Fart of the Sermon thine own mouth hath witnessed against thyself, ''* '^"'i- fessing that thou hast slain the Lord's anointed. This example, dearly beloved, is notable, and the cir- cumstances thereof are well to be considered, for the better instruction of all subjects in their bounden duty of obedi- ence, and perpetual fearing of them from attempting of any rebellion, or hurt against their prince. On the one part, David was not only a good, and true subject, but also such a subject as, both in peace and war, had served and saved his prince's honour and hfe, and delivered his country and countrymen from great danger of infidels, foreign and most cruel enemies, horribly invading the icing and his comitry: Sam, IS- [6, for the which David was in singular" favour with all the ^ people, so that he might have had great numbers of them at his commandment, if he would have attempted any thing, »*■". 16. 12, Besides this, David was no common or absolute subject, tut saa. IB 11 ^6'^ apparent to the crown and kingdom, by God appointed s»n.. 18, 10, to reign after Saul; which, as it increased ttie favour of the people that knew it towards David, so did it make David's cause and case much differing from the cause of coinmon and absolute subjects. And, which is most of all, David was highly and singularly in the favour of God: on the con- sam. ij. 10, trary part, king Saul was out of God's favour, (for that ■^ cause which is before rehearsed,) and he as it were God's enemy, and therefore like in war and .peace to be hurtful and pernicious unto the commonwealth; and that was known to 'many of his subjects, for that he was openly rebuked of Samuel for his disobedience unto God, which s.im. 18 [3, might make the people the less to esteem him. King Saul ' was also unto David a mortal and deadly enemy, though without David's deserving, who, by his faithful, painful, profitable, yea, most necessary service, had well deserved, Sam, 21. as of his couutry, so of his prince : but king Saul far other- "'^■' wise: the more was his unkindness, hatred, and cruelty to- sam. ae. r- wards such a good subject, both odious and detestable. Yet ^ would David neither himself slay nor hurt such an enemy, for that he was his prince and lord, nor would suffer any other to kill, hurt, or lay hand upon him, when he might have been slain without any stir, tumult, or danger of any man's hfe. Now let David answer to such demands, as he dpmanii, men, deslrous of rebellion, do use to make. Shall not we, specially being so good men as we are, rise and rebel against a prince, hated of God, and God's enemy ; and therefore >y Google against ivilful Rebellion. 503 like not to prosper either in war or peace, but to be liuvtfiil and pernicious to tiie commonwealth ? No, saith good and The answer, godly David, God's and such a king's faithfnl subject : and so convicting such subjects as attempt any rebellion against such a king, to be neither good subjects nor good men. But, say they, shall we not rise and rebel against so un- The demand. Jdnd a prince, nothing considering or regarding our true, faithful, and painful service, or the safeguard of our poste- rity? No, saith good David, whom no such unkindness The anewer. could cause to forsake his due obedience to his sovereign. Shall we not, say they, rise and rebel against our known. The demand, mortal, and deadly enemy, that seeketh our hves ? No, saith The amwer. godly David, who had learned the Lesson that our Saviour afterward plainly taught, that we should do no hurt to our fellow -subjects, though they hate us, and be our enemies ; much less unto our prince, though he were our enemy. Shall we not assemble an army of such good fellows as weThedemaod. are, and, by hazarding of our lives and the lives of euch as shall withstand us, and withal hazarding the whole estate of our country, remove so naughty a prince? No, saith godly The amwet. David i for I, when I might, without assembling force or number of men, without tumult or hazard of any man's life, or shedding of any drop of blood, have delivered myself and my country of an evil prince, yet would I not do it. Are not they, say some, lusty and cotu-ageoos captains, va-Thedemona. liant men of stomach, and good men's bodies, that do ven- ture by force to kill orP depose their king, being a naughty prince, and their mortal enemy ? They may be as lusty, asi The snawer, courageous as they list, yet, saith godly David, they can be no good nor godly men that so do ; for [ not only have re- buked, but also commanded him to be slain as a wicked man, which slew king Saul mine enemy : though he, being weary of his life for the loss of the victory against his ene- mies, desired that man to slay him. What shall we then The aemuid. do to an evil, to an unldnd prince, an enemy to us, hated of God, hurtful to the commonwealth, &c. ? Lay no violent The anBwer. hand upon him, saith good David ; but let him Uve until God appoint and work his end, either by natural death, or in war by lawful enemies, not by traitorous subjects. Thus would godly David make answer ; and St. Paul, as ye heard before, wiileth its to pray also"^ for such a prince. If king David would make these answers, as by his deeds and words, recorded in the holy scriptures, indeed he doth make unto alt such demands concerning rebelling agauist V or] and B. ' lo pray also] also to pray B. , Google 504 The Second Part of the Sermon evil princes, unkind princes, cruel princes, princes that be to their good subjects mortal enemies, princes that are out of God's favonr, and so hurtful or like to be hurtful to the commonwealth; what answer, think you, would he make to 11 those that demand, whether they {being naughty and un- kind subjects) may not, to the great hazard of the life of many thousands, and the utter danger of the state of the commonwealth and whole realm, assemble a sort of rebels, to put in fear, or to depose or destroy their natural and loving princess, enemy to none, good to ail, even to them the worst of all other, the maintainer of perpetual peace, quietness, and security, most beneficial to the common- wealth, most necessary for the safeguard of the whole realm ? What answer would David make to their demand, whether they may not attempt cruelly and unnaturally to destroy so peaceable and merciful a princess"? what, 1 say, would David, so reverently speaking of Saul, and so pa- tiently suffering so evil a king, what would he answer and say to such demands? What would he say, nay, what would he do to such high attempters, who so said and did, as you before have heard, unto him that slew the king his master, though a most wicked prince ? If he punished with death, as a wicked doer, such a man, with what reproaches of words would he revile such, yea, with what torments of most shameful deaths would he destroy such hell-hounds rather than evil men, such rebels I mean, as I last spake of? For if they, who do disobey an evil and unkind prince, be most unlike unto David, that good subject ; what be they who do rebel against a most natural and loving prince ? And if David, being so good a subject, that he obeyed so evil a king, was worthy of a subject to be made a king him- self; what be they who" are so evil subjects, that they will rebel agamst their gracious prince, worthy of ? Surely no mortal man can express with words, nor conceive in mind, the horrible and most dreadful damnation that such be wor- thy of, who, disdaining to be the quiet and happy subjects of their good prince, are most worthy to be tiie miserable captives and vile slaves of that infernal tyrant Satan, with him to suffer eternal slavery and torments. This one ex- ample of the good subject David out of the Old Testament may sufEce, and, for the notableness of it, serve for all. In the New Testament, the excellent example of the blessed virgin Mary, the mother of our saviour Christ, doth ■ lo pui in fear, or lo depose or ' princess] prince B. destroy] either to depose, xo pul in " who] which B. fear, or to destroy B. >y Google against wilful ReheUion, 505 at the first offer itself. When proclamation or command- ment was sent into Jewry from Angiistus the emperor of Rome, that the people there should repair into their own cities and dwelling-places, there to be taxed: neither did the blessed virgin, though both highly in God's favour, and also being of the royal blood of the ancient natural kings of Jewry, disdain to obey the commandment of an heathen and foreign prince, when God had placed such a one over them; neither did she allege for an excuse, that she was great with child, and most near her time of deliverance; neither grudged she at the length and tediousness of the' journey from Nazareth to Bethlehem, from whence and whither she must go to be taxed ; neither repined she at the sharpness of the dead time of winter, being the iatter end of December, an unhandsomei' time to travel in, spe- ciahy a long journey for a woman being in her case; but, all excuses set apart, she obeyed, and came to the appointed place, where at her coming she found such great resort and Lukes. r. throng of people, that, finding no place in any inn, she was fain, after her long, painful, and tedious jonmey, to take up her lodging in a stable, where also she was dehvered of her blessed child ; and this also declareth how near her time she took that journey. This obedience of this most noble and most virtuous lady, to a foreign and pagan prince, doth well teach us, who in comparison to^ her are most base and vOe, what ready obedience we do owe to our natural and gracious sovereign, Howbeit, in this case the obedience of the whole Jewish nation (being otherwise astiibborn people) Lute a. 3, unto the commandment of the same foreign heathen prince, j^"'* "^ '*> doth prove, that such Christians as do not most readily obey MaW 12. 17. their natural gracious sovereign, are far worse than the stub- ^^^ *?■ ^■ bom Jews, whom yet we* account as the worst of all people, mTe 33.' 1.' *' But no example ought to be of more force with us Chris- ■''■'''"''■[" l tians, than the example of Christ, our master and saviour, ^""'***'^' who, though he were the son of God, yet did always behave himself most reverently to such men as were in authority in the world in his time, and he not rebelliousiy behaved him- self, but openly did teach the Jews to pay tribute unto the Roman emperor, though a ibreign and a pagan prince ; yea, himself with his apostles paid tribute unto him : and finally, being brought before Pontius Pilate, a stranger born, and an heathen man, being lord president of Jewry, he acknow- ledged his authority and power to be given him from God, - .i^uuuoutsa of Ihe] tedious B. ' lo] of B. I unhandsome] unfil B. ' yei we] we yet B. 43* >y Google 50G The. Third Part of the Sermon and obeyed patiently the sentence of most painful and shameful death, which the said judge pronounced and gave most unjustly against him, without any grudge, murmuring, or evil word once giving. There be many other'' examples of the -obedience to princes, even such as be evil, in the New Testament, to the utter confusion of disobedient and rebelhous people: but this one may be an eternal example, which the son of God, and so the Lord of all, Jesus Christ hath given to us his Christians and servants, and such as may serve for all, to teach us to obey princes, though strangers, wicked, and wrongful, when God for our sins shall place such over us. Whereby it followeth unavoidably, that such as do disobey or rebel against their own natural gracious sovereigns, how- soever they call themselves, or be named of others, yet are they indeed no true Christians, but worse than Jews, worse than heathens, and such as shall never enjoy the kingdom of heaven, which Christ by his obedience purchased for true Christians, being obedient to him the king of all kmgs, and to their prince, whom he hath placed over them : the which kingdom, the peculiar place of all such obedient sub- jects, I beseech God our heavenly father for the same our saviour Jesus Christ's sake, to grant unto «s : to whom with the Holy Ghost be all laud, honour, and glory, now and lor ever. Amen. Thus have you heard the second part of this homily. Now, good people, let vs pray. The Prayer as before". The Third Pari of lie Homily against Discbedience and wilfid Rebellion. As I have in the first part of this treatise shewed unto you the doctrine of the holy scriptures, as concerning the obedience of true subjects to their princes, even as well to such as be evil, as unto the good ; and in the second part of the same treaty confirmed the said*" doctrine by notable examples, likewise taken out of the holy scriptures; so re- mainetJi it now, that I partly do declare unto you in this third part, what an abominable sin against God and man rebeUion is, and how dreadfully the wrath of God is kindled " olher] and divers other B. lished B. The prayer repealed at ' The Prayer as before] The length B. Prayer as in that lime it was pub- ^said] same B. CO. Google against wilful RehetUon. 507 and inflamed against all rebels, and what hoiTible plagues, punishments, and deaths, and finally eternal damnation, doth hang over their heads ; as how, on the contrary part, good and obedient subjects are in God's favour, and be partakers of peace, quietness, and security, with other God's mani- fold blessings in this world, and by his mercies through our saviour Christ, of life everlasting also in the world to come. How horrible a sin agEunst God and man rebellion is, can- not possibly be expressed according unto the greatness thereof. For he that nameth rebellion, nameth not a sin- gular or one only sin, as is theft, robbery, murder, and such like ; but he nameth the whole puddle and sink of all sins against God and man, against his prince, his country, his countrymen, his parents, his children, his kinsfolks, his friends, and against all men universally ; all sins, I say, against God and all men heaped together, nameth he, that nameth rebellion. For concerning the offence of God's ma- jesty, who seeth not that rebellion riseth first by contempt of God and of his holy ordinances and laws, wherein he so straitly commandeth obedience, forbiddeth disobedience and rebellion ? And besides the dishonour done by rebels unto God's holy name, by their breaking of the^ oath made to their prince, with the attestation of God's name, and calling of his majesty to witness, who heareth not the horrible oaths and blasphemies of God's holy name, that are used daily amongst rebels, that is either amongst them, or heareth the truth of their behaviour ? Who knoweth not that rebels do not only themselves leave all works necessary to be done upon work-days, undone, whiles they accomplish their abo- minable work'' of rebellion, and do^ compel others, that would gladly be well occupied, to do the same; but also how rebels do not only leave the sabbath-day of the Lord unsanctitied, the temple and church of the Lord unresorted unto, but also do by their works of wickedness most hor- ribly profane and pollute the sabbath-day, serving Satan, and, by doing of his work, making it the devil's day, uistead of the Lord's day ? Besides that, they compel good men, that would gladly serve the Lord assembling in his temple and church upon his day, as becometh the Lord's servants, to assemble and meet armed in the field, to resist the fury of such rebels. Yea, and many rebels, lest they should leave any part of God's commandments in the first table of his law unbroken, or any sin against God undone, do make rebclUon for the maintenance of their images and idols, and • the] Iheir B. s do] to B. >y Google 508 The Third Part of the Sermon of their idolatry committed, or to be committed by them ; and, in despite of God, cut and tear in sunder liis holy word, and tread it under their feet, as of late ye know was done. "m- As concerning the second table of God's law, and all simt that may be committed against man, who seeth not that they be all' contained in rebellion ? For first, the rebels do not only dishonour their prince, the parent of their country, but also do dishonour and shame their natural parents, if they have any, do shame their kindred and friends, do di&- and herit'' and undo for ever their children and heirs. Thefts, '' robberies, and murders, which of all sins are most loathed of most men, are in no men so much, nor so perniciously and mischievoQsly, as in rebels. For the most arrant thieves, and' cruellest murderers that ever were, so long as they refrain from rebellion, as they are not many in number, so spreadeth their w^ickedness and danination unto a few, they spoil but a few, they shed the blood but of few"" in com- parison. But rebels are the cause of infinite robberies, and murders of great multitudes, and of those also whom they should defend from the spoil and violence of other : and as rebels are many in number, so doth their wickedness and It damnation spread itself unto many. And if whoredom and "^"'' adultery amongst such persons as are agreeable to such wickedness, are (as they indeed be) most damnable ; what are the forcible oppressions of matrons and men's wives, and the violating and deflowering of virgins and maids, which are most rife with rebels ? How horrible and damn- eom-able, think you, are they? Now besides that, rebels, by breach of their faith given, and oath" made, to their prince, be guilty of most damnable perjury ; it is wondrous to see what false colours and feigned causes, by slanderous lies made upon their prince, and the counsellors, rebels will devise to cloak their rebellion withEil, which is the worst and most damnable of all false witness-bearing that may be com- possible. For what should I speak of coveting or desiring of other men's wives, houses, lands, goods, and servants, in rebels, who by their wills would leave unto no man any thing of his own! Thus you see that all God's" laws are by rebels violated and broken, and that all sins possible to be committed against God or man be contained in rebellion : which sins if a man list to nam,e by the accustomed names of the seven ' all] omitted B. " few] a few B. » disherit] disinherit B. ■ oath] the oalh B. I and] omilUd B. • God's] good B. >y Google against wilful Rebellion. 509 capital or deadly sins, as pride, envy, wrath, covetousness, sloth, ghittony, and lechery, he shall find them all in rebel- lion, and amongst rebels. For first, as ambition and desire to be aloft, which is the property of pride, stirreth up many men's minds to rebelUon, so cometh it of a Luciferian pride and presumption, that a few rebellious subjects should set themselves up against the majesty of their prince, against the wisdom of the counsellors, against the power and force of all nobility, and the faithful subjects and people of the whole realm. As for envy, wrath, murder, and desire of blood, and covetoiisness of other men's goods, lands, and livings, they are the inseparable accidents of alt rebels, and peculiar properties that do usually stir up wicked men unto rebellion. Now such as by riotousness, gluttony, drunkenness, excess of apparel, and unthrifty games, have wasted their own good untlniftily, the same are most apt unto, and most desirous of rebellion, whereby they trust to come by other men's goods unlawfully and violently. And where other gluttons and drunkards take too much of such meats and drinks as are served to tables, rebels waste and consume in short space all com in bams, fields, or elsewhere, whole garnerSjp whole storehouses, whole ceUars, devour whole flocks of sheep, whole droves of oxen Eind kine. And as rebels that are married, leaving their own wives at home, do most ungraciously; so much more do unmarried men, worse than any stallands or horses, (being now by rebellion set at liberty from correction of laws, which bridled them before,) whichi abuse by force other men's wives and daughters, and ravish virgins and maidens most shamefully, abominably, and damnably. Thus all sins, by all names that sins may be named, and by all means that all' sins may be committed and wrought, do all whoUy upon heaps follow rebellion, and are to beasam found altogether amongst rebels. Now whereas pestilence, famine, and war, are by the holy scriptures declared to be the greatest worldly plagues and miseries that likely can be; it is evident, that all the miseries which' all these plagues have in them do wholly altogether follow rebellion ; wherein, as all their miseries be, so is there much more mischief than in them all. For it is known that in the resorting of great companies of men together, which in rebellion happencth both upon the part of true subjects, and of the rebels, by their close >y Google 510 The Third Part of the Sermon lying together, and corruption of the air and place where they do lie, with ordure and much iilth in the hot weather, and by unwholesome lodging, and lying often upon the ground, specially in cold and wet weathers' in winter, by their unwholesome diet, and feeding at all times, and often by famine and lack of meat and drink in due time, and again by taking too much at other limes : it is well known, I say, that as well plagues and pestilences, as all other kinds of sickness" and maladies, by these means grow xipon and' antongst men, whereby morC men are consumed at the length, than are by dint of sword suddenly slain in the field. So that not only pestilences, but also ail other sick- ness^, diseases, and maladies do follow rebellion, which are much more horrible than plagues, pestilences, and diseases, sent directly from God, as hereafter shall appear more plainly. And as for hunger ajid famine, they are the peculiar com- panions of rebellion ; for whiles" rebels do in short time spoil and consume all corn and necessary provision, which men with their labours had gotten and appointed upon, for their finding the whole year after, and also do let ill other men, husbandmen, and otheis, fiom then husbandly, and other necessary works, wheieby provision should be made for times to come, who seeth not that extreme famine and hunger must needs shortly ensue and follow rebellion? ssam.ii.M, Now wheTcas the wise king and godly prophet David judged war to be woise than either tamine or pestilence, lor that these two are olten suffered by God, loi man's amendment, and be not sms of themselves but wars have always the sins and mischiels of men upon the one side or other joined with them, and therefore is war the greatest of these worldly mischiefs : but of all wars, civil war is the worst, and far more abommable yet is rebellion than any civil war, being tmworthy the name of any war, so far it exceedeth all wars in all naiiglitiness, in all mischief, and Mall. 12. [«,] in all abomination. And therefore our saviour Christ de- nounceth desolation and destruction to that realm, that by sedition and rebellion is divided in itself. Now as I have shewed before that pestilence and famine, so is it yet more evident that all the calamities, miseries, and mischiefs of war, be more grievous, and do more follow rebellion, than any other war, as being far worse than all ' weathers] weather B. ? more] mo A.B. " sickness] sicknesses B. \ sickness] sicknesses B. ' grow upon and] grow up and whiles] while B. spring B. , Google against wilful Rebellion. 511 other wars. For not only those ordinary and usual mis- chiefs ^nd miseries of other wars do follow rebellion, as corn, and other things necessary to man's use, to be spoiled, houses, villages, towns, cities to be taken, sacked, burned, and destroyed, not only many wealthy'' men, but whole countries to be impoverished and utterly beggared, many thousands of men to be slain and murdered, women and maids to be violated and deflowered ; which things when they are done by foreign enemies, we do much mourn, as we have great causes; yet are all these miseries without any wickedness wrought by any our* countrymen. Eutwhen these mischiefs are wrotight in rebellion by them that should be friends, by countrymen, by kinsmen, by those that should defend their country and countrymen from such miseries, the misery is nothing so great as is the mischief and wicked^ ness, when the subjects unnaturally do rebel against their prince, whose honour and life they should defend, though it were with loss^of their own lives; countrymen to disturb the public' peace and quietness of their country, for defence of whose quietness they should spend their lives : the bro- ther to seek, and often to work the death of his brother ; . the son of the father, the father, to seek or procure the death of his sons, being at man's age, and by their faults to disherit* their innocent children and kinsmen their heirs for ever, for whom they might purchase livings and lands, as natural parents do take care and pains, and be^ at great costs and charges ; and universally, instead of all quietness, joy, and felicity, which do follow blessed peace and due obedience, to bring in all trouble, sorrow, disquietness of minds and bodies, and all mischief and calamities^, to turn ail good order upside down, to bring all good laws in con- tempt, and to tread them imder feet ; to oppress all virtue . and honesty, and all virtuous and honest persons ; and to set all vice and wickedness, and all vicious and wicked men at liberty ; to work their wicked wills, which were before bridled by wholesome laws, to weaken, to overthrow, and to consume the strength of the realm, their natural country, as well by the spending and wasting of the*" money and trea- sure of the prince and realm, as by murdering of' the peo- ple of the same, their own countrymen, who should defend the honour of their prince, and liberty of their country, Pfoi ' wealthy] very wealthy B. ' be] to be B. ' any our] any of our own B. t calamities] calamity B ' loss] the loss B. "> the] omitted B. ' disherit] diaiaherit B. ' of] omitted B. , Google 513 The Third Part of the Sermon against the invasion of foreign enemies : and so finally to make their country, thus by their mischief weakened, ready to be a prey and spoil to all outward enemies that will in- vade it, to the utter and perpetual captivity, slavery, and destruction of all their countrymen, their children'', their friends, their kinsfolks left alive, whom by their wicked rebellion they procure to be delivered into the hands of foreign' enemies, as much as in them doth lie. In foreign wars our countrymen in obtaining the victory win the praise and valiantness ; yea, and though they were overcomed and slain, yet win they an honest commendation in this world, and die in a good conscience for serving God, their prince, and their country, and be children of eternal salvation: but in™ rebellion, how desperate and strong soever they be, yet win they shame here in fightuig against God, their prince, and country, and therefore justly do fall headlong into hell, if they die, and live in shame and fearful conscience, though they escape. But commonly they be rewarded with shameful deaths, their heads" and carcases set upon poles, or" hanged in chains, eaten with kites and crows, judged unworthy the honour of burial ; and so their souls, if they repent not, (as commonly they do not,) the devil harrieths them into hell in the midst of their mischief. For which dreadful exe- 3, [20 cution St. Paul sheweth the cause of obedience, not only for fear of death, but also in conscience to Godward, for fear of eternal damnation in the world to come. Wherefore, good people, let us, as the children of obe- dience, fear the dreadful execution of God, and live in quiet obedience, to be the children of everlasting salvation. For as heaven is the place of good obedient subjects, and hell the prison and dimgeon of rebels against God and their prince ; so is that realm happy where most 6bedience of subjects doth appear, being the very figure of heaven : and contrariwise, where most rebellions and rebels be, there is the express similitude of hell, and the rebels themselves are the very figures of fiends and devils, and their captain the ungracious pattern of Lucifer and Satan, the prince of darkness ; of whose rebelhon as they be followers, so shall they of his damnation in hell undoubtedly be partakers, and as undoubtedly children of peace, the inheritors of hea- ven with God the Father, God the Son, and God the Holy " heads] hands B. " or] and B, ' harrieth] hurrielh B. , Google against ivi//ul RehelUon. 513 Ghost : to whom be all honour and glory for ever and ever. Amen, Thus have you heard the third part of this homiJy. Now, good people, let us pray. The Prayer as before. The Fourth Part of the Homily against Disobe- dience and wilful Rebellion. ll OR your further instruction, good people, to shew unto you how much almighty God doth abhor disobedience and wilfal rebellion, specially when rebels advance them- selves so high, that they arm theniselves with weapon, and stand in field to fight against God, their prince, and their country, it shall not be out of the way to shew some exam- ples set out in scriptures, written for our eternal erudition. We may soon know, good people, how heinous offence the treachery of rebellion is, if we call to remembrance the heavy wrath and dreadful indignation of almighty God against suchf subjects as do only boj inwardly grudge, mut- ter, and murmur against their governors, though their in- ward treason, so privily hatched in their breasts, come not to open declaration of their doings; as hard it is, whom the devil hath so far enticed against God's word, to keep them- selves there : no, he meaneth still to blow the coal, to kin- dle their rebellious hearts to flame into open deeds, if he be not with grace speedily withstanded'. Some ot the children of Israel, being murmurers against Numh ii.[i, their magisttates appointed over them by God, were stricken 33.] la. lo. with foul leproiy, many were burnt up with fire suddenly p,' yg'i-gj ^j'^ sent from the Lord; sometime a great sort of thousands so.] were consumed with the pestilence ; sometime they were stingcd to de'ith with a strange kind of fiery serpents; and (which IS most horrible) some of the captains with their band of murmurers not dymg by any usual or natural death of men, but the earth opening, they, with their wives, children, and families, were swallowed quick down into hell. Which horrible destructions of such Israelites' as were Numb. i6. [si, murmurers against Moses, appointed by God to be their ^"-^ head and chief miigistrate, are recorded in the book of Numbers, and other places of the scriptures, for perpetual • Israelites] ismaeliles A. , Google 514 The Fourth Part of the Sermon memory and warning to aO subjects, how highly God is displeased with the murmuring and evil speaking of sub- jects against their princes, for that, as the scripture record- Cth, their mtirmur was not against their prince only, being a mortal creature, but against God himself also. Now if such strange and horrible plagues did fall upon such sub- jects as did only murmur and speak evil against their heads, what shall become of those most wicked imps of the devil, that do conspire, arm themselves, assemble great numbers of armed rebels, and lead them with them against their prince and country, spoiling and robbing, kOling and mur- dering all good subjects that do withstand them, as many as they may prevail against ? But those examples are written to stay us not only from such mischiefs, but also from mur- muring, or' speaking once an evil word against our prince, which dioiigh any should do never so secretly, yet do the holy scriptures shew that the very birds of the air will bewray them ; and these so many examples before noted out of the same" holy scriptures do declare, that they shall not escape horrible punishmenls^ therefore. Now concern- ing actual rebellion, amongst many examples thereof set fortli ill the holy scriptures, the example of Absalom? is notable ; who entering into conspiracy against king David his father, both used the advice of very witty men, and . assembled a very great and huge company of rebels ; the which Absalom, though he were most goodly of person, of great nobility, being the king's son, in great favour of the people, and so dearly beloved of the king himself, so much that he gave commandment, that, notwithstanding his re- bellion, his life should be saved : when, for these considera- tions, most men were afraid to lay hands upon him, a great tree stretching out his arm, as it were for that purpose, caught him by the great and long bush of his goodly hair, lapping about it as he fled hastily bareheaded under the said tree, and so hanged him up by the hah of his head in the air, to give an eternal document, that neither comeliness of personage, neither nobOity, nor favour of the people, no nor the favour of the king hunself, can save a rebel from due punishment-: God, the king of all kings, being so offended with him, that rather than he should lack due execution for his treason, every tree by the way will be a gallows or gibbet unto him, and the hair of his own head will be unto him instead of an halter, to hang him up with, >y Google against wilful Rebellion. 515 rather than he should lack one. A fearful example of God's punishment, good people, to consider. Now Achitophel, ^'^''"»p''»' though otherwise an exceeding wise man, yet the mis- chievous counsellor of Absalom, in this wicked rehellion, for lack of an hangman, a convenient servitor for such aassm, le. n. traitor, went and hanged up himself. A worthy end of aHJ^'^'^g 7 felse rebels, who, rather than they should lack due exe-8,s. cution, will, by God's just judgment, become hangmen unto themselves. Thus happened it to the captains of that rehel- lion ; beside forty thousand of rascal rebels slain in the field and in the chase. Likewise it is to be seen m the holy scriptures, how that great rebellion, which the traitor Seha moved in Israel, 2 sam.ao.[M was suddenly appeased, the head of the captain traitor, by the means of a silly woman, being cut off. And as the holy scriptures do shew, so doth daily experience prove, that the counsels, conspiracies, and attempts of rebels never took effect, neither came to good, but to most horrible end. For though God do* oftenlimes prosper just and lawful enemies, which be no subjects, against their foreign enemies ; yet did he never long prosper rebellious subjects against their prince, were they never so great in authority, or so many in num- ber. Five princes or kings (for so the scripture termeth Gen, m. h, 1 them) with all their multitudes, could not prevail against '^' *'^] Chodorlaomor, unto whom they had promised loyalty and obedience, and had continued in the same certain years; but they were all overthrown and taken prisoners by htm : but Abraham with his family and kinsfolks, an handful of men in respect, owing no subjection unto Chodorlaomor, overthrew him and all his host in battle, and recovered the prisoners, and dehvered them. So that thoixgh war be so dreadful and cruel a thing, as it is, yet doth God often prosper a few in lawful wars with foreign enemies against many thousands ; but never yet prospered he subjects being rebels against their natural sovereign, were they never so great or noble, so many, so stout, so witty, and politic, but always they came by the overthrow, and to a shameful end : so much doth God abhor rebellion more than other wars, though otherwise being so dreadful, and so great a de- struction to mankind. Though not only great multitudes of the rude and rascal commons, but sometimes also men of great wit, nobility, and authority, have moved rebellions against their lawful princes ; (whereas true nobility should most abhor such villainous, and true wisdom should most • do] doth B. >y Google 516 The Fourth Part qftht Sermon detest such frantic rebellion ;) though they would" pretend sundry causes, as the redress of the commonwealth, [which rebelhon of all other mischiefs doth most destroy,) or re- formation of religion ; (whereas rebelhon is most against all true religion ;) though they have made a great shew of holy meaning by beginning their rebellions with a counterfeit 0. 15. 12. service of God ; (as did wicked Absalom begin his rebellion with sacrificing imto God;) though they display and bear about ensigns and banners, which are acceptable unto the rude ignorant common people, great multitudes of whom by such false pretences and shews they do deceive, and draw unto them: yet were the multitudes of the rebels never so huge and great, the captains never so noble, politic, and witty, the pretences feigned to be never so good and holy, yet the speedy overthrow of all rebels, of what num- ber, state, or condition soever they were, or what colour or cause soever they pretended, is and ever hath been such, that God thereby doth shew that he alloweth neither the dignity of any person, nor the multitude of any people, nor the weight of any cause, as sufficient for the which the sub- jects may move rebelhon against their princes. Turn over and read the histories of all nations, look over the chronicles of our own country, call to mind so many rebellions of old time, and some yet fresh in memory, ye shall not find that God ■ ever prospered any rebellion against their natural and lawful prince: but contrariwise, that the rebels were overthrown and slain, and such as were taken prisoners dreadfully executed. Consider the great and noble families of dukes, marquises, earls, and other lords, whose names ye shall read in our chronicles, now clean extinguished and gone ; and seek out the causes of the decay, ye'' shall find, that not lack of issue and heirs male hath so much wrought that decay, and waste of noble bloods and houses, as hath rebellion. And for so much as the redress of the commonwealth hath of old been the usual feigned pretence of rebels, and religion now of late beginneth to be a colour of rebellion ; let all godly and discreet subjects consider well of both, and first concerning religion. If peaceable king Solomon was judged of God to be more meet to build his temple whereby the ordering of religion is meant) than his fa- ttier king David, though otherwise a most godly king, for that David was a great warrior, and had shed much blood, though it were in his wars against the enemies of God ; of ■ would] shoulii B. ' ye] you B. , Google against wilful Rebellion. 517 this may all godly and reasonable subjects consider, that a peaceable prince, specially onr most peaceable and merciful queen, who hath hitherto shed no blood at all, no not of her most deadly enemies, is more like and far meeler either to set up, or to maintain trne religion, than are bloody rebels, who have not shed the blood of God's enemies, as king David had done, but do seek to shed the blood of God's friends, of their own countrymen, and of their own most dear friends Eind kinsfolk, yea, the destruction of their most gracions prince aiid natural country, for defence of whom they ought to he ready to shed their blood, if need shonld so require. What a religion it is that such men by s»ch means would restore, may easily be judged ; even as good a religion surely, as rebels be good men and obedient subjects, and as rebellion is a good mean of redress and reformation, being itself the greatest deformation of all that may possible be. But Eis the truth of the gospel of our saviour Christ, being quietly and soberly taught, though it do cost them their lives that do teach it, is able to maintain the true reli- gion ; so hath a frantic religion need of such furious main- tenances as is rebelhon, and of such patrons as are rebels, being ready not to die for the true religion, but to kill alt that shall or dare speak against their false superstition and wicked idolatry,. Now concerning pretences of any redress of the commonwealth, made by rebels, every man that hath but half an eye may see how vain they be, rebellion being, as I have before declared, the greatest ruin and destruction of all commonwealths that may be possible. And whoso looketh, on the one part, upon the persons and government of the queen's most honourable counsellors, by the experi- ment of so many years proved honourable to her majesty, and most profitable and beneficial unto our country and coun- trymen ; and, on the other part, considereth the persons, state, and conditions of the rebels themselves, the reformers, as they fake upon them, of the present government ; he shall find that the most rash and hair-brained men, the most" greatest unthrifls, that have most lewdly wasted their own goods and lands, those that are over the ears in debt, and such as, for thefls'', robberies, and murders, dare not in any well-governed commonwealth, where good laws are in force, shew their faces, such as are of most lewd and wicked behaviour and life, and all such as will not or cannot live in peace, are always most ready to move rebellion, or to* take part with rebels. And are not these meet men, • most] omitted B. ■ lo] omUled B, >y Google 518 The Fourth Fart of the Sermon trow you, to restore the commonwealth decayed, who have so spoiled and consumed all their own wealth and thrift ? and very like to mencC other men's manners, who have so vile vices and abominable conditions themselves ? Surely that which they falsely call reformation is indeed not only a defacing or a deformation, but also an utter destruction of al! commonwealth, as would well appear, might the rebels have their wills; and doth right well and too well appear by their doing in such places of the country where rebels do rout, where though they tarry but a very little while, they make such reformation that they destroy all places, and undo ail men where they come, that the child yet unborn may rue it, and shall many years hereafter curse them. Let no good and discreet subjects therefore follow the flag or banner displayed to rebellion, and borne by rebels, though it have the image of the plough painted iherein, with God speed the plough, written under in great letters, knowing that none hinder the plough more than rebels, who will neither go to the plough themselves, nor suffer other that would go unto it. And tliough some rebels bear the picture of the five wounds painted, against those who put their only hope of salvation in the wounds of Christ ; not those wounds which are painted in a clout by some lewd painter, but in those wounds which Christ him- self bare in his precious body: though they, little knowing what the cross of Christ meanelh, which neither carver nor painter can make, do bear the image of the cross painted in a rag, against those that have the cross of Christ painted in their hearts ; yets, though they paint withal in their flags, Hoc signo vmces, By thin sign thou shalt get the victory, by a most fond imitation of the posy of Constanti- nus Magnus, that noble Christian emperor and great con- querer of God's enemies, a most unmeet ensign for rebels, the enemies of God, their prince and country, or what other banner soever they shall bear ; yet let no good and godly subject, itpon any hope of victory or good success, follow such standard-bearers of rebellion. For as examples of such practices arc to be found as well in the histories of old, as also of latter rebellions, in our fathers' and our fresh memory; so, notwithstanding these pretences made, and banners borne, are recorded withal unto'' perpetual memory, the great and horrible murders of infinite multitudes and thousands of the common people slain in rebellion, the' dreadful executions of the authors >y Google against wilful Rebellion. 519 and captains, the pitiful undoing of their wives and chil- dren, and diaheritmg'' of the heirs of the rebels for ever, the spoiling, wasting, and destruction of the people and country where rebellion was first begun, that the child then yet unborn might rue and lament it, with the final over- throw and shameful deaths of all rebels, set forth as well in the histories of foreign nations, as in the chronicles of our own country, some thereof being yet in fresh memory, which, if they were collected together, would make many volumes and books: but, on the contrary part, all good luck, success, and prosperity that ever happened unto any rebels of any age, time, or country, may be contained in a very few hnes, or words. Wherefore to conclude, let all good subjects, considering how horrible a sin against God, their prince, their country, and countrymen, against all God's and man's laws, rebel- lion is, being indeed not one several sin, but all sins against God and man heaped together ; considering the mischievous life and deeds, and the shameful ends and deaths of idl rebels hitherto, and the pitiful undoing of their wives, children, and families, and disheriting' of their heirs for ever ; and, above ail things, considering the eternal damna- tion that is prepared for all impenitent rebels in hell with Satan, the first founder of rebellion, and grand captain of all rebels ; let all good subjects, I say, considering these things, avoid and flee all rebellion, as the greatest of all mischiefs, and embrace due obedience to God and our prince, as the greatest of all virtues,, that we may both escape all evils and miseries that do foUow rebellion in this world, and eternal damnation in the world to come, and enjoy peace, quietness, and security, with all other God's benefits and blessings which follow obedience in this life, and finally may enjoy the kingdom of heaven, the peculiar place of all obedient subjects to God and their prince in the world to come : which I beseech God, the king of all kings, grant unto us for the obedience of his son our saviour Jesus Christ, unto whom with the Father and the Holy Ghost, one God and kmg immortal, all honour, service, and obedience, of all his creatures is due for ever and ever. Amen. Thus have you heard the fourth part of this homily. Noiv, good people, let tis pray. The Prayer as before. * disheriting] disinheriling B. ' disheriling] disinheriting B, , Google 530 Th& Fifth Part of the Sermon The Fifth Part of the Homily against Disobedience and wilful Rebellion. W HEREAS, after both doctrine and examples of due obedience of subjects to their princes, I declared Jastly unto you what an abominable sin against God and man rebelhon is, and what horrible plagues, punishments, and deaths, with death everlasting, finally doth hang over the heads of all rebels ; it shall not be either impertinent or unprofitable now to declare who they be, whom the devil, the first author and founder of rebellion, doth chiefly use to the stirring up of subjects to rebel against their lawful princes ; that knowing them, ye may flee them, and their damnable suggestions, avoid all rebellion, and so"' escape the horrible plagues, and dreadful deaths" and damnation eternal, finally due to all rebels. Though many causes of rebellion may be reckoned, and almost as many as there be vices in men and women, as hath been before noted ; yet in this place I will only touch the principal and most usual causes, as specially ambition and ignorance. By ambition, I mean the unlawful and rest- less desire in men to be of higher estate than God hath given or appointed unto them. By ignorance, I mean no unskil- fnlness in arts or sciences, but the lack of knowledge of God's blessed will declared in his holy word, which teacheth both extremely to abhor all rebellion, as" the root of all mischief, and specially to delight in obedience, as the beginning and foundation of all goodness, as hath been also before specified. And as tliese are the two chief causes of rebellion, so are there specially two sorts of men, in whom these vices do reign, by whom the devil, the author of aU evil, doth chiefly stir up all disobedience and rebellion. The restless ambitious having once determined by one means or other to achieve to their intended purpose, when they cannot by lawful and peaceable means climb so high as they do desire, they attempt the same by force and vio- lence : wherein when they cannot prevail against the or- dinary authority and power of lawful princes and govern- ors themselves alone, they do seek the aid and help of the ignorant multitude, abusing them to their wicked purpose. Wherefore seeing a few ambitious and malicious are the authors and heads, and multitudes of ignorant men are the ministers and furtherers of rebellion, the chief point of this " so] to B. 0 as] as being B. , Google against loilful EebelUon. 521 part shall be as well to notify to the simple and ignorant men who they be, that have been and be theP usual au- thors of rebellion, that they may know them ; and also to admonish them to beware of the subtle suggestions of such restless ambitious persons, and so to flee them : that rebel- lions, (though attempted by a few ambitious,) through the lack of maintenance by any multitudes, may speedily and easily, without any great labour, danger, or damage, be re- pressed and clearly extinguished. It is well known as well by all histories, as by daily ex- perience, that none have either more amlaitiously aspired above emperors, kings, and princes, nor have more perni- ciously moved the ignorant people to rebellion against their princes, than certain persons which falsely challenge to themselves to be only counted and called spiritual, I must therefore here yet once again briefly put you, good people, in. remembrance out of God's holy w^ord, how our saviour Jesus Christ and his holy apostles, the heads and chief of all true spiritual and ecclesiastical men, behaved themselves towards the princes and rulers of their time, though not the best governors that ever were, that you be not ignorant whether they be the true disciples and followers of Christ, and his apostles, and so true spiritual men, that either by ambition do so highly aspire, or do most maliciously teach, or most perniciously do execute rebellion against their law- ful princes, being the worst of all carnal works, and mis- chievous deeds. The holy scriptures do teach most expressly, that our mui. 17.93, saviour Christ himself, and his holyi apostles' St. Paul, St. Mark 12. it. Peter, with others, were unto the magistrates and higher ^a^^ 2?! [li.i powers, which ruled at their being upon the earth, bothLuteaa.ts.] obedient themselves, and did also dihgently and earnestly f™^'|j'^''; exhort all other Christians to the like obedience unto their 1 Pai.'a. 13. princes and governors: whereby it is evident that men of ^g^'^^^^'lu'^ the clergy, and ecclesiastical ministers, as their successors, Mark 10' ^i ought both themselves specially, and before others", (o be^"''"??-^- obedient unto their princes, and also to exhort all others L*k^ 9. «! unto the same. Our saviour Christ likewise teaching by ^ ''"■'• m- his doctrine that his kingdom was not of this world, did by ^^i'; %\ ^_ his example, in fleeing from those that would have made^- him king, confirm the same; expressly also forbidding his^"^^*^^ apostles, and by them the whole clergy, all princely domin- ion over people and nations ; and he and his holy apostles likewise, namely, Peter and Paul, did forbid unto all cccle- >y Google 522 The. Fifth Part of the Sermon siastical ministers dominion over the church of Christ. And indeed whiles that' ecclesiastical ministers continued in Christ's church in that order that is in Christ's word pre- scribed unto them, and in Christian kingdoms kept them- selves obedient to their own princes, as the holy scripture do" teach them ; both was Christ's church more clear from ambitious emulations and contentions, and the state of Christian kingdoms less subject unto tumults and rebel- lions. But after that ambition and desire of dominion en- tered once into ecclesiastical ministers, whose greatness, after the doctrine and example of our Saviour, should chiefly stand in humbling of" themselves ; and that the bishop of Rome, being by the order of God's word none other than the bishop of that. one see and diocese, and never yet well able to govern the same, did by intolerable ambi- tion challenge, not only to be the head of all the church dispersed throughout the world, but also to be lord of all 3. the' kingdoms of the world, as is expressly set forth in the book of his own canon laws, most contrary to the doctrine and example of our saviour Christ, whose vicar, and of his holy^ apostles, namely, Peter, whose successor he pretend- eth to be: after his ambition entered, and this challenge once made by the bishop of Rome, he became at once the spoiler and destroyer both of the church, which is the king- dom of our saviour Christ, and of the Christian empire, and ail Christian kingdoms, as an universal tyrant over all. And whereas before that challenge made there was great amity and love among the Christians of all countries, here- upon began, emulation and much hatred between the bishop of Rome and his clergy and friends on the one part, and the Grecian clergy and Christians of the east on the otiier part, for that they refused to acknowledge any such su- preme authority of the bishop of Rome over them; the bi- shop of Rome, for this cause amongst other, not only naming them, and taking them for schismatics, but also never ceasing to persecute them, and the emperors who had their see and continuance in Greece, by stirring of the subjects to rebellion against their sovereign lords, and by raising deadly hatred and most cruel wars between them and other Christian princes. And when the bishops of Rome had translated the title of the emperor, and, as much as in them did lie, the empire itself, from their lord the em- ' Ihat] ihfl B. J ihe] omilled B. ■ do] liolh B, . holy] omiiled B. > of] omilUd B. >y Google against wilful Rebellion. 523 peror of Greece, and of Rome also by right, unto the Christian princes of the west, they became in short space no better unto the west emperors, than they were before unto the emperors of Greece : for the . usual discharging of subjects from their oaths' of fidelity made imto the emperors of the west, their sovereign lords, by the bi- shops of Rome ; the unnatiual stirring up of the subjects unto rebellion against their princes, yea, of the son against the father, by the bishop of Rome ; the most cruel and bloody wars raised amongst Ctiristian princes of all king- doms, the horrible murder of infinite thousands of Christian men, being slain by Christians; and, which ensued there- upon, the pitiful losses of so many goodly cities, countries, dominions, and kingdoms, sometime possessed by Chris- tians in Asia, Africa, and" Europa: the miserable fall of the empire and church of Greece, sometime the most flou- rishing part of Christendom, in" the hands of Turks'' ; the lamentable diminishing, decay, and ruin of Christian religion ; the dreadful increase of paganity*, and power of the infidels and miscreants, and all by the practice and pro- curement of the bishop of Rome chiefly, is in the histories and chronicles written by the bishop of Rome's own favour- ers and friends to be seen, and is' well known unto all such as are acquainted with the said histories. The ambitious intent and most subtle drifts of the bishops of Rome in these their practices appeared evidently by their bold at- tempt in spoiling and robbing the emperors of their towns, cities, dominions, and kingdoms, in Itaiy, Lombardy, and Sicily, of ancient right belonging unto the empire, and by theE joining of them unto their bishopric of Rome, or else giving them unto strangers, to hold them of the church and bishops'' of Rome as in capite, and as of the chief lords thereof, in which tenure they hold the most part thereof, even at this day. By' these ambitious and indeed traitor- ous means, and spoiling of their sovereign lords, the bi- shops of Rome, of priests, and none other by right than the bishops of one city and diocese, are by false usurpation become great lords of many dominions, mighty princes, yea, or emperors rather, as claiming to have divers princes and kings to their vassals, hege-men, and subjects; as in the same histories written by their own familiars and courtiers is to be seen. And indeed since the time that the . oaihs] oath B. ' is] as B. * and] omitted B. ! the] omilled B. ' in! into B. •■ bishops] bishop B. ■ By] But B. >y Google 534 The Sixth Part of the Sermon bishops of Rome, by ambition, treason, and usurpation, achieved and attained to this height and greatness, they behaved themselves more like princes, kings, and emperors in all things, than remained lilte priests, bishops, and ec- clesiastical or (as they would be called) spiritual persons, in any one thing at all. For after this rate they have handled other kings and princes of other realms throughout Chris- tendom, as well as their sovereign lords the emperors, usually discharging their subjects of their oath of fidelity, and so stirring them up to rebellion agaitist their natural princes, whereof some examples shall in the last part hereof be noti- fied unto you. Wherefore let all good subjects, knowing these the spe- cial instruments and ministers of the devU, to the stirring up of all rebellions, avoid and flee them, and the pestilent suggestions of such foreign usurpers, and their adherents, and embrace all obedience to God, and their natural princes and sovereigns, that they may enjoy God's blessings, and their prince's favour, in"" all peace, quietness, and' security in this world, and finally attain, through Christ our saviour, life everlasting in the world to come: which God the Fa- ther, for the same our saviour Jesus Christ his sake, grant unto us all : to whom with the Holy Ghost be all honour and glory, world without end. Amen. Thus have you heard ike fifth'" part of this homily. Now, good people, let us pray. The Prayer as before. The Sixlh and last Pari of the Homily against Disobedience and wilful Rehellion. JN OW whereas the hijuries, oppressions, raveny, and ty- ranny of tlie bishop of Rome, usurping as well against their natural lords the emperors, as agaitist ail other Christian kings and kingdoms, and their continual stirring of subjects unto rebeOions against their sovereign lords, whereof I have partly admonished you before, were intolerable ; and it may seem more than marvel, that any subjects would after such sort hold with unnatural foreign usurpers against their own sovereign lords, and natural country; itremain- eth that I do declare the mean whereby they compassed these matters, and so to conclude this whole treaty of due ' in] omitted B. ' and] omUted B. ■» fifth] siilh A. >y Google against wi^ul Rebellion. 525 obedience, and against disobedience and wilful rebellion. You shall understand, that by ignorance of God's word,Ofiiieigno- wherein they kept all men, specially the common people, '^p^^^^i^fai they wrought and brought to pass all these things, making ler pan. them believe that all" they said was true, all that they did was good and godly; and that to hold with them in all things, against father, mother, prince, country, and all men, was most meritorious. And indeed what mischief will not biind ignorance lead simple men unto ? By ignorance, the Jewish clergy induced the common people to ask the delivery of Barabbas, the seditious mur- derer, and to sue for the cruel crucifying of our saviour Christ, for that he rebuked the ambition, superstition, and other vices of the high priests and clergy. For as our sa- viour Christ testifieth, that those who crucified him wist not what they did ; so doth the holy apostle St. Paul say, Jf they had knovjn, if they had not been ignorant, I hey li Cot. z. 6.:! would never have c-rucijied the Lord of glory : but they knew not what .they did. Our saviour Christ himself also foreshewed that it should come to pass by ignorance, that those, who should persecute and murder his true apostles and disciples, should think they did God acceptable sacri- fice and true service; as it also is" verified even at this And in this ignorance have the bishops of Rome kept the people of God, specially the common sort, by no means so much, as by thei" withdrawing of the word of God from them, and by keeping it under the veil of an unknown strange tongue. For as it served the ambitious humour of the bishops of Rome to compel all nations to use the na- tural language of the city of Rome, where they were bishops, which shewed a certain acknowledging of subjection unto them ; so yet served it much more their crafty purpose, thereby to keep all people so blind, that they not knowing what they prayed, what they believed, what they were com- manded by God, might take all their commandments for God's. For as they would not suffer the holy scriptures or church service to be used or had in any other language than the Latin ; so were very few even of the most simple people taught the Lord's Prayer, the Articles of the Faith, and the Ten Commandments, otherwise than in Latin, which they understood not: by which universal ignorance, all men were ready to believe whatsoever they said, and to do whatsoever they commanded. ■> all] all that B. p the] omiiltd B. >y Google 526 The Sixth Part of the Sermon For to imitate the apostle's phrase ; if the emperor's "'subjects had known out of God's word their duty to their prince, they would not have suffered the bishop of Rome to persuade them to forsalce their sovereign lord the em- peror, against their oath of fidelity, and to rebel against him, only for that he cast images (unto the which idolatry was committed) out of the churches, which the bishop of Rome bare them in hand to be heresy. If tliey had known of God's word but as much as the Ten Commandments, they should have found that the bishop of Rome was not only a traitor to the emperor his liege lord, but to God also, and an horrible blasphemer of his majesty, in calling his holy word and commandment, heresy : and that which the bishop of Rome took for a just cause to rebel against his lawful prince, they might have known to be a doubling and tripling of his most heinous wickedness, heaped with horrible impiety and blasphemy. But lest the poor people should know too much, he would not let them have as much of God's word as the Ten Commandments wholly and perfectly, withdrawing from them the second Commandment, that bewrayeth his impiety, by a subtle sacrilege. Had the emperor's subjects . likewise known, and been of any understanding in God's word, would they at other times have rebelled against their sovereign lord, and by their rebellion have hoipen to de- pose him, only for that the bishop of Rome did bear them in hand, that it was simony and heresy too, for the emperor to give any ecclesiastical dignities or promotions to his learned cliaplains, or other of his learned clergy, which all Christian emperors before him had done without control- merit? Would they, I say, for that the bishop of Rome bare them so in hand, have rebelled by the space of more than forty years together against him, with so much shed- ding of Christian blood, and murder of so many thousands of Christians, and finally have deposed their sovereign lord, had they known and had in God's word any understanding at aO ? Specially had they known that they did all this to pluck from their sovereign lord, and his successors for ever, theu- ancient right of the empire, to give it unto the Romish clergy, and to the bishop of Rome, that he might for the confirmation of one archbishop, and for a' Romish rag, which he calleth a pall% scarce worth twelve -pence, receive many thousand crowns of gold, and of other bishops, like- wise great sums of money for their bulls, which is simony •t depose] dispose A. ' palJ] Paul A.B. , Google against wilful Rebellion. 597 indeed : would, I say. Christian men and subjects by rebel- lion have spent so much Christian blood, and have deposed their natural, most noble, and most valiant prince, to bring the matter finally to this pass, had they known what they did, or had any understanding in God's word at all ? And as these ambitious usurpers the bishops of Borne have over- flowed all Italy and Germany with streams of Christian blood, shed by the rebellions of ignorant subjects against their natural lords the' emperors, whom they have stirred thereunto by such false pretences : so is there no country in Cluistendom, which by their hke means_and false pretences hath not been over-sprinkled with the blood of subjects by rebellion against their natural sovereigns, stirred up by the same bishops of Rome. And to use one example of our own country; the bishop King John, of Rome did pick a quarrel to king John of England, about the election of Stephen Langton to the bishopric of Canter- bury, wherein the king had ancient right, being used by his progenitors, all Christian kings of England before him, the bishops of Rome having no right, but had begun then to usurp upon the kings of England, and all other Christian kings, as they had before done against their sovereign lords the emperors : proceeding even by the same ways and means, and likewise cursing king John, and discharging his subjects of their oath of fidelity unto their sovereign lord. Now had Englishmen at that time known their duty to their prince set forth in God's word, would a great many of the" nobles, and other Englishmen, natural subjects, for this foreign and unnatural usurper his vain curse of the innocent ni king, and for his feigned discharging of them of their oath of" fidelity to their natural lord, upon so slender or no ground at all, have rebelled against their sovereign lord the king ? Would English subjects have taken part against the king of England, and against Englishmen, with the French king and frenchmen, being incensed against the realm by Fiiiiip, French the bishop of Rome? Would they have sent for and re- '''''^' ceived the dolphin of France, with a great army of French- i-ewis, flauphin men, into the realm of England ? Would they have sworn °^^"'"^*- fidelity to the dolphin of France, breaking their oath of fidelity to then: natural lord the king of England, and have stand)' under the dolphin's banner displayed against the king of England ? Would they have expelled their sove- reign lord the king of England out of London, the chief city of England, and out of the greatest part of England, >y Google 528 The Sixth Part oftht Sermon upon the south side of Trent, even unto Lincoln, and out of Lincoln itself also, and have delivered the possession thereof unto the dolphin of France, whereof he kept the possession a great while ? Would they being Englishmen have procured so great shedding of English blood, and other infinite mischiefs and miseries, unto England their natural country, as did follow those cruel wars and traitor- ous rebellion, the fruits of the bishop of Rome's blessings ? Would they have driven their natural sovereign lord the king of England to such extremity, that he was enforced to submit himself unto that foreign false usurper, the bishop of Home, who compelled him to surrender up the crown of us. England into the hands of his legate, who, in token of pos- session, kept it in his hands divers days, and then delivered it again to king John, upon that condition that the king and his successors, kings of England, should hold the crown and kingdom of England of the bishop of Rome and his succes- sors, as the vassals of the said bishops of Rome for ever : in token whereof, the kings of England should also pay an* yearly tribute to the said bishop of Rome, as his vassals and liegemen ? Would Englishmen have brought their sovereign lord and natural country into this thraldom and subjection to a false foreign usurper, had they known and had any un- derstanding in God's word at all ? Out of the which most lamentable case, and most' miserable tyranny, raveny, and spoil of the most greedy Romish wolves ensuing hereupon, the kings and realm of England could not rid themselves by MB of the space of many years after: the bishop of Rome by his fjl° ministers continually not only spoiling the realm and kings T of England of infinite treasure, but also with the same money hiring and maintaining Ibreign enemies agamst the realm and kings of England, to keep them in such his sub- jection, that they should not refuse to pay whatsoever those uiisatiable wolves did greedily gape for, and suffer whatso- ever those most cruel tyrants would lay upon them. Would Englishmen have suiiered this ? Would they by rebellion have caused this, trow yoii, and all for the bishop of Rome's causeless curse, had they in those days known and under- standed'', that (iod doth curse the blessings, and bless the cursings of such wicked usurping bishops and tyrants ? As it appeared afterward in king Henry the eighth his days, z. [i,]and king Edward the sixth, and m our gracious sovereign's days that now is, where neither the pope's curses, nor God's manifold blessings, are wanting. But in king John's time, ' an] a B. !> understand ed] understood B. , Google against wilful Rebellion. 539 the bishop of Rome understanding the hrate blindness, ig- norance of God's word, and superstition of Enghshmeu, and how much they were inchned to worship the babylonical beast of Rome, and to fear all his threatenings, and cause- less curses, he abused them thns, and by then- rebellion brought this noble realm Eind kings of England under his most cruel tyranny, and to be a spoil of his most vile and unsatiable covetousness and raveny, for a long and a great deal too long a time. And to join unto the reports of his- tories matters of later memory, could the bishop of Rome have raised the late rebellions in the north and west coun- tries in the times of king Heirry and king Edward, our gra- cious sovereign's father and brother, but by abusing of the ignorant people ? or is it not most evident that the bishop of Rome hath of late attempted by his Irish patriarchs and bishops, sent from Rome with his bulls, (whereof some were depreh ended',) to break down the bars and hedges of the public peace in Ireland, only upon confidence easily to abuse the ignorance of the wild Irishmen? Or who seeth not that, upon like confidence, yet more lately he hath likewise pro- cured the breach of the public peace in England, (with the long and blessed continuance whereof he is sore grieved,) by the ministry of his disguised chaplains, creeping in lay- men's apparel into the houses, and whispering in the ears of certain northern borderers, being men'' most ignorant of their duty to God and^ their prince of all people of the realm, whom therefore, as most meet and ready to execute his intended purpose, he hath by the said ignorant mass- priesls, as blind guides leading the blind, brought those silly blind subjects into the deep ditch of horrible rebellion, damnable to themselves, and very dangerous to the state of the realm, had not God of his mercy miraculously calmed that raging tempest, not only without any shipwreck of the commonwealth, but almost without any shedding of Christ- ian and English blood at all. And it is yet much more to be lamented, that not only common people, but some other youthful or unskilful princes also, suffer themselves to be abused by the bishop of Rome, his cardinals and bishops, to the' oppressing of Christian men their faithful subjects, either themselves, or else by procuring the force and strength of Christian men, to he conveyed out of one country, to oppress true Christ- ians in anotlier country, and by these means open an entry >y Google 530 The Sixth Pari of the Sermon unto Moors and infidels into the possession of Christian realms andi^ countries ; other Christian princes in the mean time, by the bishop of Rome's procuring also, being so oc- cupied in civil wars, or so' troubled with rebellions, that they have neither leisure nor ability to confer their common forces to the defence of their fellow Christians, against such invasions of the common enemies of Christendom, the infi- dels and miscrea.nts. Would to God we might only read and hear out of histories of the old*", and not also see and feel these new and present oppressions of Christians, rebel- lions of subjects, effusion of Christian blood, destruction of Christian men, decay and ruin of Christendom, increase of paganity", most lamentable and pitiful to behold, being procured in these our days, as well as in times past, by the bishop of Rome and jiis ministers, abusing the ignorance of God's word, yet remaining in some Christian princes and people. By which sour"" and bitter fruits of ignorance, all men ought to be moved to give ear and credit to God's word, shewing as most truly, so most plainly how great a mischief ignorance is ; and again how great and how good a gift of God knowledge in God's word is. And to begin with the Romish clergy, who though they do brag now, as did sometime the Jewish clergy, that they cannot lack Jar. IS. 18. knowledge ; yet doth God by his holy prophets both charge H'!ei4!6"' them with ignorance, and threaten them also, for that they Psdim i. [6.] have repelled the knowledge of God's word and law, from themselves, and from his people, that he will repel them, that they shall be no more his priests, God likewise charg- eth princes as well as priests, that they should endeavour themselves to get understanding and knowledge in liis word, threatenmg his heavy wrath and destruction unto them, if they fail thereof. And the wise man saith to all men uni- Prov. 19. 12,] versaliy, princes, priests, and people. Where is no know- Fr'^.'ir.'l2i\ ^^^S^' there is no good, nor health to the soul; and tliat Epiiee.4 [18.] all men be vain, in whom is not the knowledge of God and eIib'' ^18^'"' ^^ ^^^y word; that they who walk in darkness wot not Luke 19. M. whither they go ; and that the people that will not learn ^^^^- , shall fall info great mischiefs, as did the people of Israel, iucl'"" '" who, for their ignorance in God's word, were first led into juhiiio. 3. captivity, and when by ignorance afterward they would not know the time of their visitation, but crucified Christ our saviour, persecuted his holy apostles, and were so igno- rant and blind, that when they did most wickedly and ■■ and] omiiled B, of old B. ' so] omitted B. i paganity] paganism B. >■ histories of ihe old] the histories ■ sour] sorrow B. >y Google against wilful Hebellion. 531 cruelly, they thought they did God good and acceptableEaayiT.cii.] service ; {as do many by ignorance think even at this day :) gg^i^a'-^r^i finally, through their ignorance and blindness, their coun- '""^ ' ' try, towns, cities, Hierusalem itself, and the holy" temple of God, were all most horribly destroyed, the most chiefest part of their people slain, and the rest led into most miser- able captivity. For he that made them had no pity upon them, neither would spare them, and all for their igno- rance. And the holy scriptures do teach, that the people thatEaiyGs. will not see with their eyes, nor hear with their ears, to fl'"- ^^- "*> learn and to understand with their hearts, cannot be con- John la. 40. verted and saved. And the wicked themselves, being ^"^■^■ damned in hell, shall confess ignorance in God's word lo^ew.^i^l^is, have brought them thereunto, saying. We have erred from*] the way of the truth, and the light of righteousness hath not shined unto us: and the sim of understandin;:,- hath not risen unto us, we have wearied ourselves in the way of wickedness and perdition, and have walked cumbrous and crooked ways : but the way of the Lord have we not known. And as well our Saviour himself, as his apostle St, Paul, do° teach that the ignorance of God's word cometh of the devil, is the cause of all error and misjudging, (as falleth out with ignorant subjects, who can rather espy a little mote in mm. 7. [3, 4, the eye of the prince, or the counsellor, than a great beam in ^'^ their own,) and universally it is the cause of all evil, and finally of eternal damnation ; God's judgment being severe towards those, who, when the light of Christ's gospel is come into the world, do delight more in darkness of Igno-Johos. [is.] ranee, than in the light of knowledge in God's word. For all are commanded to read or hear, to search and study the Mait, 11. is. holy scriptures, and are promised understanding to be given L„^^^g them from God, if they so do ; all are charged not to be- jo"hn^s.'39. lieve either any dead man, nor if an angel should speak ??''" '■ ^^-^ from heaven, much less if the pope do speak from Rome Luke li.'s. against or contrary to the word of God, from the which we i^. so, 31. may not decline, neither to the right hand nor to the left. Deii.'B^k. In God's word princes must learn how to obey God, and to govern men: in God's word subjects must learn obe-ii_«iit.ir. u, dience both to God and their princes. Old men and young, J^'*'; 3. [^.j rich and poor, all men and women, all estates, sexes, and 1 Pet. ^- [i3.] ages, are taught their several duties in the word of God. p°* }J^ ^^ *'^ For the word of God is bright, giving light unto all men's ■ holj] omitted B. » do] doth B. >y Google , Google